ISRAEL - God’s Vine, Fig Tree and Olive Tree

 ISRAEL - God’s Vine, Fig Tree and Olive Tree, by John Ecob

Planted, and as cedar trees beside the waters” (Num.24:6).

The Psalmist described the nations as “all the trees” when he wrote: “Let the field be joyful, and all that is therein: then shall all the trees of the wood rejoice before the LORD: for he cometh, for he cometh to judge the earth” (Ps.96:12-13).

Ezekiel likened the King of Assyria to a great tree whose

“height was exalted above all the trees of the field, and his boughs were multiplied, and his branches became long because of the multitude of waters, when he shot forth” (Ezek.31:5),

He described other nations as all “the trees of Eden” (Ezek.31:9).

At the end of Nebuchadnezzar’s long reign over Babylon he had a dream in which he saw his kingdom as a

“tree in the midst of the earth, and the height thereof was great... and, behold, a watcher and an holy one came down from heaven; he cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: Nevertheless leave the stump of his roots in the earth” (Dan.4:13-15).

Daniel interpreted the dream. The great tree was Nebuchadnezzar as king of the Babylonian kingdom.

There are three trees that scripture likens to the nation of Israel; the Vine, the Fig Tree and the Olive tree and these together give us God’s whole plan for the nation and the world.

Trees are used symbolically of nations and peoples in Scripture. When Balaam prophesied of Israel he described the nation as

“gardens by the river’s side, as the trees of lign aloes which the LORD hath

Israel is God’s Vine

“the vineyard of the LORD of hosts is the house of Israel, and the men of

Isaiah wrote:

Judah his pleasant plant” (Isa.5:7).

The Psalmist likened Israel to a vine brought out of Egypt and planted in the land of Canaan where God would bless her. The Psalmist wrote: “Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it. Thou preparedst room before it, and didst cause it to take deep root, and it filled the land. The hills were covered with the shadow of it, and the

boughs thereof were like the goodly cedars” (Ps.80:8-10). 1

 But sadly God’s vineyard did not produce the sweet fruit that it was designed to produce. The nation turned away from God and became idolatrous and wicked.

“My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it

brought forth wild grapes” (Isa.5:1-2).

Isaiah describes this:

God did everything possible to make His vinyard fruitful but all to no avail so He said:

“What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?” (Isa.5:4).

Therefore the hedge that God had planted about His vineyard was broken down and the wild animals devastated the vinyard; the Psalmist wrote: “Why hast thou then broken down her hedges, so that all they which pass by

the way do pluck her? ... the wild beast of the field doth devour it. Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine; and the vineyard which thy right hand hath planted”(Ps.80:12-15).

The Babylonians had come and destroyed the Temple. The Jews had been taken to Babylon as captives. All their defences failed when it came to the battle for Jerusalem. God took away the “hedge” which He had put around them to keep the wild beasts (Gentiles) away.

The Psalm finishes with a prayer for “the man at thy right hand”, “the son of man” to come to their aid with a promise that Israel will “not go back from thee” (Ps.80:17-18). The Lord Jesus Christ is the “man at thy right hand”.

There was a partial return after 70 years of Babylonian captivity and the Lord restored the hedge of protection for a while during the Persian era until the Jews lapsed into formality and Pharisaism and rejected their Messiah nailing Him to a Roman cross. The “hedge” was removed again so that in AD70 the Romans destroyed the Vinyard and the Jews were scattered.

After Israel ceased to be God’s witness He turned to the Gentiles in the Church and Jesus said to His disciples, “I am the vine and ye are the branches”. In this Church age Christians make up the true Church and we are God’s vineyard. But the day will come when the Church will be Raptured and Israel will turn again to the Lord. Again the hedge about God’s people will be restored. Isaiah says that just as the oak and teil trees shed their leaves but revive in spring, (Isa.6:13) so Israel will revive in the last days. Israel will again become God’s fruitful vineyard in the millennial kingdom.

Israel God’s Fig Tree

Until Christ came, Israel was the the Lord’s vinyard on earth. God had established the nation and protected her from evil nations but when they sinned God removed the hedge that He put around them. Since AD70 that hedge has been broken down and God has been working through the Church because the nation is under the curse of God as seen in the figure of the Fig Tree.

In Joel’s day, after the Jews had returned from the Babylonian captivity, the nation was being chastened for its wickedness. Joel prophesied after about the time of the prophet Malachi. The Jews had taken heathen wives and the Temple was deserted so again God removed the hedge that He had set up during the Persian Empire. It continued to be removed in the Grecian era and so God sent enemies, a drought, and a plague of locusts to strip the land bare. Joel writes:

“For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away; the branches thereof are made white” (Joel 1:6-7).

Stripping the bark off a tree robs it of life and causes its demise. When Jesus walked into Jerusalem on the Monday of Passover week He saw a fig tree with leaves and He was hungry so He went to find fruit but the tree had nothing but leaves and He cursed the Fig Tree.

This was symbolic of the condition of Israel when Jesus came. They had no fruits of righteousness; just leaves of profession and so the nation was cursed. The very next day, Wednesday of the Passover week, as the disciples passed the Fig Tree they noticed it had suddenly died.

On the Wednesday evening on the Mount of Olives Jesus described events that will occur just before He returns and He gave some signs to indicate when that would be. One of those signs was

“a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: So likewise ye, when ye shall see

all these things, know that it is near, even at the doors”

(Matt.24:32-33).

 Israel came under the curse of God when she rejected her Messiah but in the last days the fig tree will put forth tender leaves and we have been blessed to witness this in 1948. After 2,000 years the Jews have returned and the nation has been reborn. The Fig Tree is putting forth her tender leaves in preparation for the time when she will again seek the Lord and acknowledge her Messiah after the Rapture.

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 Israel God’s Olive Tree

The Olive Tree is a symbol of Israel as she serves the Lord. The Psalmist wrote:

“But I am like a green olive tree in the house of God: I trust in the mercy of God

for ever and ever” (Ps. 52:8).

Zechariah saw two olive trees from which there were pipes supplying oil for the seven golden candlesticks in the Temple to keep the light of testimony burning brightly. Oil is a symbol of the

Holy Spirit and Zechariah said:

“Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my Lord. Then he answered and spake unto me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts” (Zech.4:5-6).

The olive tree produces oil to light the lamps in the Temple and the olive tree is symbolic of Israel in the Old Testment. It is also symbolic of the Church in the New Testament. Before Christ came the Holy Spirit worked through the nation of Israel the “natural olive” tree to bring the truth of the Living God to the world. Jesus is the Light of the world. In this age the Church is the “wild olive” used by the Holy Spirit to bless mankind.

In Romans chapter 11 we are told that when Israel turned against the Lord the “natural branches” (Israel), were broken off and the “wild olive branches” (Gentiles) were grafted in their place. The Gentile Church is the “wild olive branches” grafted into the olive tree and Israel has been temporarily put aside but Paul warned us Gentiles:

“If God spared not the natural branches (Israel), take heed lest he also spare not thee (Gentiles)” (Rom 11:21).

Christendom has departed from the Scriptures and will be judged by God and so Paul says to us Gentiles:

“For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?” (Rom.11:24).

“For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob” (Rom. 11:25-26).

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The “fulness of the Gentiles” is the full number of Gentiles who will believe and become part of Christ’s Church in this Church age. When that occurs the Rapture will take place and the Tribulation will follow when all Israel will turn to the Lord. The natural branches of the olive tree will be grafted back into God’s olive tree and Israel will be God’s witnesses in the millennial kingdom. The Holy Spirit will flow through them to give the light of the Gospel to the world in Christ’s kingdom.

Immediately after the Rapture of the Gentile Church there will be two Jews in Jerusalem who will turn to Jesus Christ and will preach at Jerusalem that the Temple must be rebuilt just as Haggai and Zechariah prophesied and encouraged the reconstruction of the Temple in the days of Zerubbabel. John described these two Jewish prophets as follows: “These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must

in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will” (Rev.11:4-6).

These Jewish prophets will preach during the first half of the 7-year Tribulation; for exactly 1,260 days before the Antichrist, the Beast, will be permitted to slay them.

“Their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified” (Rev.11:8).

These will not be the only Jews who will turn to the Lord immediately after the Rapture of the Christians for we read of 144,000 Jewish men who will preach the Gospel of the Kingdom in “all the world” during that first half of the Tribulation (Rev.7:4; Matt.24:14) and during the first half of the Tribulation, Russia and Islam will invade Israel and this will bring “all Israel” to cry out to the Lord Jesus Christ (Ezek.39:22).

The first half of the Tribulation is Israel’s time of travail and rebirth. Jesus said that it was “the beginning of sorrows (travail)” (Matt.24:8). Isaiah prophesied:

“Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the LORD: shall I cause to bring forth, and shut the womb? saith thy God. Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her” (Isa.66:8-10).

The Olive Tree (Israel) will not only “bud” but will be “born again” after the Rapture and will flourish in Christ’s Kingdom when He returns.

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UNDERSTANDING A "REMNANT MINDSET."

 

LIFE LESSONS FROM OUR PAST - TIMELESS TIMES

CHAPTER 1. 

Why Conservative Principles & Evangelism Struggle: Truncated Theology?  

(Leading to a discussion on how Baptist Distinctives Developed.) 

(Note: The Previous Introductory- Posted 9/3/2021)

by

Dr. Marc S. Blackwell Sr.

1. Understanding a "remnant mindset.
2. Theology is Generally Truncated.
3. How Conservative Biblical Principles Developed.
4. Considering the Swiss or Biblical Anabaptists: Literalism in Interpreting Truth, and Principles of Scripture
5. Vignettes of the Reaction to Partial Reform.
6. The Reformation: Magisterial, Mystical & Biblical.
7. Mystical:Tauler-like, Kasper Schwenckfeld von Ossig - Influenced by Valentine Crautwald, Silesia (d.1545)
8. Swiss Anabaptists: Grebal & the Zürich lieutenants Distinctives
9. Michael Sattler's martyrdom
10. Balthasar Hubmaier - Congregationalism.

1. Understanding a "Remnant Mindset".

The sad reality of a truncated theology (mentioned in the earlier class session) will be discussed  further in this section.  For our purposes, it is sufficient for me - at this stage - to refer to a "remnant" group of believers as those who are maintaining the truth amidst a Christian community otherwise compromised. When our world surrounds us with a form of Christianity that is weakened, or 'truncated' being reduced in authority and value by those who have wandered-off from the Truth about God and are replacing the Truth with compromises, any who are faithful might be understood as a 'remnant" or at least having a "remnant's mindset."

 A "Remnant Mindset" is a term being used through-out these lessons to speak of the attitude and thought processes behind faithful Baptists and other faithful believers, as well. Throughout our world of heathenism and Christian compromise those who are faithful to the true Truth of God's written (revealed) Word consider themselves to be a remnant people. So, a "Remnant Mindset" is viewed from this perspective.

Today's believers with the same qualities of faith as found among the "remnant" within Israel: the Jewish Old Testament nation-state. It might be equally correct to refer to today's faithful believers as "sojourners" (like Job, Noah and Abraham etc.) or possibly or rather as "pilgrims," since all of these images speak of people who are faithful, focused and serious believers.

2. Theology is generally Truncated: Theology's goal, as informal or formal confessions, a witness or a statement of what one believes - i.e. thier faith. No doubt the study and production of one's theological beliefs was meant as a help, but history reveals that such "confessions," or "theologies" have done the opposite of what they intended to do. Rather than bring unity they have tended to dividie. Knowing why this "Remnant Mindset" came about in history can be seen in part at the time of the Reformation. The Anabaptists reaction to a weakened or diluted view of God and the influences of a Hierachal and Creedal religion led to this understandable mindset It really is not unlike the Pharisees and our Savior..

1. Understanding a "Remnant Mindset."
2. Reactions to a truncated theology: The sad reality of a weakened Truth and the problem of partial reformation.
3. Reform Weakened by Augustinian Philosophy
4. Reform Diluted through Thomastic Theology
5. Reforms Influenced by Hierarchialism.
6. Reform Compromised by Acceptance of Creedalism
7. Reforms Neutralized by Historic Interpretations.
8. Politically Expedient Distancing from Early Positions.

One important illustration of the disunity brought about through theology is the writings of Aurelius Augustine (354 to 430).  Augustinian teaching varied between Aristotelian and Plotinus' (205-270) Neo-Platonistic beliefs which thought of truth as the divine illumination of the One to the intellect of the soul. With reality limited to this intellect and soul Plontinus and Augutine taught that only what the One decreed could be understood as good. 

Augustine and much of the Reformed church view evil from Epicurus' philosophy and this Irenaean Christian theodicy views evil as caused by the abuse of goodness through free will and is unrelated to God's will or to God allowing and degree of creaturely freedom in His Divine creative choices. It is useful to study the different types or uses of theological studies down through history but only the Bible will answer the questions of true faith.

Today's Catholicism is arguably closer to the teaching of the Summa Theologica of Thomas Aquinas (1225–1274) that accepts truth as available wherever it is found, rather than being limited to the Spirit's illumination of the Word of God or as accepting the Holy Bible as 'Special Revelation.' This view drives the current Charismatic trends in theology, as well. 

3. How Conservative Biblical Principles Developed. Any serious historical investigation into conservative Biblical thought or into a "Remnant Mindset" requires looking at a number of historical examples. Conservativism existed in the thousands of congregations and hundreds of thousands, or more, from region to region, and over time period to time period.

Though we do appreciate and respect Luther’s contributions we also need to see the underlying and often unrecognized theological weaknesses that were latent in his thinking. 

Luther developed along the path of the Augustinian Observantines Monks (Wittenberg) who’s Vicar was Staupitz an Aristotelian. The works of  William of Ockham (emphasizing faith), Duns Scotus, but also the Medieval Mystics: St Bernard, Master Eckhart & Tauler.

4. Considering the Principles & Scripture as literally and clearly taught by the Swiss or Biblical Anabaptists is an important re-balancing of genuine history. These Bible-believing churches were and are Biblically-based congregations. Rather than being "confessionally-based" or incorporating either Greek Philosophy or any Catholic Historical theologies, they focused rather on the only revelation from God.  Truth that has "saving value" is "Special Revelation" and only exists in the Inspired Word of God. Bible-believing Christians consider the Word of God as God's offer of salvation by Grace through faith.  

These churches further believe that the New Covenant promised regenerating changes of the Spirit of God which allows the believer to live-out the Truth, teach the Truth and share the Truth. The issues around compromise and half-hearted reformations remain relevant today.  Claiming a set of theological or dogmatic beliefs or giving lip-service to a set of confessional statements is considered unacceptable as a matter of faith.  

CHAPTER 2.  

Why the Evangelical Focus is so Difficult to Maintain.

Long before the famed “Reformation” of Luther, Zwingli and Calvin there existed hundreds of thousands of obedient believers. In every century from the 2nd to the 15th separatist independent congregations and spiritual leaders would stand for the truth and pay the price of suffering and sacrifice for their courage! Unlike the later reformers they were above all else fully committed to taking the Gospel to the masses - those around them and beyond.

The Many Reformations.

Magisterial Reformers (or the 'State Church.)

Chiliasts or Militant 'Inspirationist' Messianism. (T. Muntzer, Jan Matthys, Melchior Hofmann, Jan of Layden,) "Münsterite sect."

Middle-way Spiritualists: Andreas Karlstadt (1486 –1541) Kasper Schwenckfeld von Ossig &  Valentine Crautwald, Silesia (d 1545). Today's Schwenckfeld Church is a small denomination of churches that have, over-time, changed their perspectives from anything like the "Middle-Way" and rather have joined the ranks of others, like the Quakers (or Geroge Fox's Society of the Friends), as theological liberals and a uniquely developed Social Gospel religious group with a mystical element included.

Biblical Anabaptists: (Reublin, Grebal, Marpeck, Hubmaier,, etc)

Personally, I identify with the Swiss & South German Anabaptist movement due to their submission to the Scriptures as their only authority for faith & practice and their literal {or use of "the most obvious"] interpretation of the Scriptures.

Menonite Anabaptism: (Menno Simons 1496-1561) of NE Netherlands' Frisa and with a more centralized church government somewhat similar to Moravian governance.

Rationalists: Anti-trinitarian, as with Michael Servetus. A relatively small, ineffective and unique grouping.

The Radical Reformation got off to a sad and most regretable early abuse of faith. The most extreme "among the early reformers, was the ‘Chiliastic Militant Messianism.’  There were no remnants of this short-lived radicalism that continued after the sad and foolish Munster debacle of 1534. A sad and regretable mis-interpretation and misapplication of Scripture led to these men forming a strange apocalyptic sect. Jan of Leiden, took control of the Münster rebellion and tried to create a democratic proto-socialistic state. This rebellion was overthrown in 1535. 

These Chilists or "Münsterite sect." were not Anabaptists but the Lutherans and Calvin's Reformers loved accusing the Anabaptist of being a part of this sect though they were never a part of any stream of anabaptism. Chiliastic's early reformational influences had additional influences from the radically militant messianism anti-catholic Taborites within the Bohemian Brethren movement. Men like Thomas Muntzer and groups like the Zwickau Prophets (1500’s) formed a most radical view of carrying out a Reformation of the church. 

Many public - market square debates between Luther and his followers and T. Muntzerr and his followers over the later group’s radical “realized millennialism” lasted for years.  Regrettably, in time, Münzer’s followers would only become increasingly polemical, violent, ‘socialist’ and fanatical. These ‘Realized" Chiliastic arose as a direct reaction to the Lutheran version of a partial Reformation. the Chiliastic reformers were not anabaptist in thought or theology and had been influenced by their leader’s backgrounds and education in Franciscan extremes of interpreting Scripture which used prophetical typology and symbolism. Happily, no modern Baptist accepts the teaching of those radical ‘Chiliasts.” 

Mistaken Association. Down through history, many independent groups such as the Brethren, the Anabaptists or Baptists would be mistakenly asociate with those early radical Militant Messianic Chiliasts.  The “mis-branded” or being falsely accused of these extremes by those who rejected independent conservative and evangelical Biblical interpretations. 

A literalalist  interpretation. common to most Anabaptists, was not the basis for the radicalism that developed into Militant Messianism or Chiliasts - rather it was allegorical or figurative mis-interpretation that was (mis-) applied to a literal Biblical reference.. For most of the, so-called magisterial Reformers, such as Zwingli, Luther and Calvin, it was simply easier to “brand” all the ‘radical reformers’ as extremists rather than to take the time to enter into dialogue and try to understand the distinctions between these groups. 

The background settings of Radical ‘Mysticism:  Men such as Hans Denck ( Born in Bavaria, 1495) and Ludwig Hetzer (born in Thurgau, in 1500) were at the most formative stages of this militant groupimg of Millennialists.  To understand Denck and Hetzer and the developing mystical-allegoricalism one should look back to the year 1516, a year before Luther posted his famous theses, Switzerland and on future aspects of the overall Reformation. Another influence developed around 1523, a Biblical linguist, Oecolampadius, who began a strong friendship with Zwingli. 

The vital link to Mystical Militant Messianism (Chiliasm) came when Oecolampadius, based in Basel, would become the mentor of Hans Denck from 1520 to 1523.  Denck then become the rector of a school in Nuremberg where he would begin to teach his highly spiritualized views and interpretations of the Godhead, Scripture, faith, righteousness, sin and the ordinances. Though anti-pedobaptist these mystics were not Anabaptist in their overall theological commitment, not at all. 

Others: Most regrettably this fact is generally ignored and these allegorical-mystics were grouped with Anabaptism in general terms. Denck was driven from Nuremberg and eventually arrive at St Gall then he is found in Augsburg, Strasburg, Worms and then arrived  back in Basel seriously ill in 1527 where he died in the home of his friend Oecolampadius that same year. In his short ministry he published (with Hetzer) a translation of the Hebrew later used by Luther in his own translation. His most important work was “The Law of God” written about 1526.

Ludwig Hetzer, also one of Zwingli’s most enthusiastic followers, became an anti-pedobaptist about 1525, but he lacked the courage of his convictions and was often found trying to re-establish his relations with Zwingli and Oecolampadius, yet he was also closely associated with Denck and the early speculative theologies of other mystical anti-pedobaptists like Jakob Kautz and the more radical Johann Bünderlin of Linz, Austria. 

5. Vignettes of the Reaction Against Partial Reform: 

To provide a more balanced approach to this theme, of a "remnant mindset." I have decided to use a series of short studies or vignettes.

THESE BRIEF BIBLIOGRAPHIES SEEK TO HIGHLIGHT SOME OF THE "KEY" OR  specific "Anabaptists" ROLE-PLAYERS. I BELIEVE THESE MEN AND THEIR WIVES AND CHILDREN ARE good historic examples of Christians acting with a "remnant mindset." 

THESE CHARACTER STUDIES HOPEFULLY REVEAL A true commitment to God, NOT AS MEN HAVE MADE HIM BUT JUST as He has revealed Himself in the Bible.  

THESE VignetteS PROVIDE A focus ON Anabaptism'S VIEWS OF SCRIPTURE,  Personal Salvation, CONGREGATIONALISM,  INDIVIDUAL “Soul Competency,”  AND MUCH MORE.

Andreas Rudolph Bodenstein von Karlstadt (1486 – 1541) a theologian and chancellor of Wittenberg University was one key influence on Luther. Karlstad’s earlier years had included a belief in a modified form of scholasticism but he moved quickly toward reformational thinking of a “broad sort” by 1510.  He was a major early influence on Martin Luther and by 1516 Karlstad’s “151 Theses, which clearly questioned the excesses of the Catholic Church, would have a direct influence on Luther’s own early thinking. On the other hand, one should remember that Luther’s “95 Thesis” (posted in 1517) focused more on the issue of indulgences. The infamous Johann Eck would debate both Karlstad and Luther and later both were excommunicated from the Roman Church. 

The Middle or 'Royal Way,' also was influenced by Karlstadt and eventually more so by a rather independent form of Lutheran, Kasper Schwenckfeld. This  "Middle Way," (between a form of literal Swiss Biblicism and Reformed traditional “blindness” to sacramentalism) existed best without any formal denominational or even congregational organization. Some would attend the existing churches (Roman Catholic and Lutheran), while other met in their private homes for worship or informal Bible study or would visit any churches where pastors were willing to honor Schwenckfeld or his writings.

A Short-lived Radical Lutheran Reform. Some of the strongest reform leadership to be found in the early Lutheran Reformation came as as early as 1521 when ...“Karstad performed the first reformed communion service. He did not elevate the elements of communion, wore secular clothing during the service, and purged all references to sacrifice from the traditional mass. He shouted rather than whispered the words of institution ("This is my body....", etc.) in German instead of Latin, rejected confession as a prerequisite for communion, and let the communicants take both bread and wine on their own” ... during the Lord Supper or Communion.

The Karlstadt Reforms. Luther parted from his own relationship with Karlstadt due to Karlstad supposed "mystical teachings" and similar thought to Kasper Schwenchfeld regarding the Lord’s Supper. By 1523 the church of Orlamünde called Karlstad as pastor and this church became the “testing ground” or model for the modified “Anabaptist” version of the Reformation. The link with Schwenchfeld’s teaching became more than clear at this stage as Karlstad rejected any type of “physical presence in the Eucharist,” preferring to advance the idea of a “spiritual presence in the Worship of Communion.” 

6. The Magisterial reformation forms: 

A Short-List of Famous Magisterial "Key" Reformers

1484 Ulrich Zwingli (Swiss Reformer)

1491 Martin Bucer (Strasbourg Reformer)

1497 Philip Melanchthon (German Reformer)

1483 Martin Luther (German Reformer)

1509 John Calvin

1514 John Knox (Scotch Reformer)

1519 Theodore Beza (Successor to Calvin. Geneva)

By early 1524, Luther openly separated from Karlstad and called upon the Saxon Princes to assist his opposition of Karlstad and the other’s like him that were moving toward ana-baptism’s theological and Scriptural positions. Luther, then, wrote against both Schwenckfeld and Karlstadt. Karlstad, along with thousands who would follow created a “wave of Protestant rebellion against images or iconoclasm by 1566.

Karlstadt's Influence from Switzerland. He self-exiled himself to serve out his life as a minister in Switzerland in Altstaetten, Zurich and Basel. He died in 1541. During Karlstadt’s life he practically - though indirectly - led in much of the theological thought and development found among the Swiss Anabaptists. The Swiss Brethren of Zürich; specifically, Felix Mantz, Andreas Castelberg, and Gerhard Westerburg of Cologne, Melchior Hoffman in Northern Germany and on the many spokesmen of South German Anabaptists all came under his influence. Karlstad and Schwenckfeld played a positive though often indirect role in the future thinking of modern Baptists. 

Casper (Kasper) Schwenckfeld, another anti-pedobaptist and speculative theologian should be included in our studies.’ He was born in 1490 a Silesian nobleman. In his earlier years he was a follower of the Hussites and became an ardent student of mysticism. He determined that Luther had fallen short on issues such as baptism, the Lord’s Supper / Communion and a number of other areas. He was eventually driven from Silesia in 1529 and moved to Strasburg but he could not find peace with the Anabaptists of that city.  

He wrote numerous articles that traditional Lutherans' would consider to be mystical articles since they focused more on the ministry of the Holy Spirit in the Christian's life. His emphasis on the need for being “spiritually enlightened” and upon “Inner transformation” often confused those accepting a traditional approach to the issues of regeneration and sanctification. He is considered by many to be a spiritualist or possibly due to his being influenced by earlier mystical writers - he was considered in error on issues such as the humanity of Christ “today.” Kasper sought to emphasize the absolute spiritual nature of “our God and Lord” and draw implications from this variance to other theological realms. He simply struggled with all Catholic creedal theology and his research into these issues made him suspect. 

Valentin Crautwald (1465–1545). Crautwald, as a teacher of a contemporary for of humanist philosophy, like Karlstad and of course, Schwenchfeld, they advanced various degrees of their “Royal way” - especially regarding these unique views on the sacraments. The, much misunderstood, view known as "the Heavenly Flesh" doctrine - was also developed in close association with Schwenchfeld’s friend and close advisor, Valentin. Though Schwenchfeld’s followers would be viewed as a sect, these “Middle Way” ideas would influenced Anabaptism, Puritanism, Non-conformism, and especially the various forms of pietism to be found through-out Europe over the following centuries. 

7. The Middle-WAY or'Royal Way' would be viewed - in time - more as the personal teaching of Kasper Schwenckfeld. In reality, there was a need to reframe or re-interpretation the Reformation with a more legitimate doctrine (Biblically based truth). Their teaching on the Spirit would in reality be a shared influence that should be credited to Karstad and Schwenchfelder together. Though some would disagree with me, I would link many independent Baptists' who accept a more 'dynamic' role for the Holy Spirit today, with this "Royal" or "Middle Way."

‘These Biblical Anabaptists and even those of the "Middle Way" were soundly Biblical . I have focused-on and described Christian men who, though not free from all error in doctrine or practice, nonetheless made every effort to follow the Scriptures using the New Testament and its Gospel message as the basis for their interpretation of the Bible as a whole. These men truly believed in the sufficiency of Scripture as their rule for faith and practice. They use reasonably sound methods of Biblical interpretation (a literal hermeneutic) and they rejected the fanaticism of the Chiliasts and the radical mystics. These Biblical Anabaptists were genuinely evangelical and truly committed to sharing the Gospel of Jesus Christ. 

8. SWISS ANABAPTISTS: Many Independent Baptists today look for their historical links in either the older Waldensians (or before); or the clearly non-Calvinistic styled Spiritual Focused Middle-way; or some, like myself, linked somehow to the Biblical preoccupation found in the Swiss Anabaptists. Swiss Anabaptists were known as “Soundly Biblical Anabaptists”  according to historians like A.H. Newman, a renown Baptist historian, who points out this important distinction between or among Anabaptists. As a student of history, 

I tend to identify my own faith with the historic Swiss Anabaptist movement especially due to their submission to the Scriptures as their only authority for faith and practice. The Swiss were also fully committed  to a literal (or to the most obvious) interpretation of the Scriptures. There were subject areas like End-Times, that still confused these early Anabaptists. it was a matter of time before the literalism in their apporach to Biblical Interpretation finally ledfuture Brethren and Baptists to a clearer view of a Pre-tribulational, Pre-millennial Return of Christ to establish His literal 1000 year Kingdom on Earth.

So few understand or choose to remember (the reality) that both Luther and Zwingli were virtually Anabaptists themselves at their very beginnings. They had originally adopted the most radical and revolutionary – anti-Roman principles, that the Scriptures should be the sole rule of faith and practice and that whatever the Scriptures did not teach must be rejected.  Both Luther and Zwingli struggled to go on fully and consistently on the basis of the logic of this radical principle of the Scriptures being literally interpreted rather than using the more common figurative approach of the Church Fathers. 

Ulrich Zwingli though still a Roman Catholic, at this stage, insisted on teaching through the Bible! Teaching the Bible was not accepted in those days or in his Romanish circles!  Zwingli’s developing Reformationist thinking would have profound implications on Zürich, Just the idea that the Scriptures alone could be the only rule for faith and practice - “Solo Scriptura”  was still a struggle for many. These Reformers were also in the bondage to the power of civil authorities and the concept of a  City Magistrate or a State Church was complicating their choices and decisions. 

By 1523 the famous Reformer, Zwingli had lost his most trusted Zürich "lieutenants" and they left him to become the early Swiss Biblical Anabaptists! These key men were:  The Swiss Anabaptists: Conrad Grebal (Zürich), Blaurock (Basel), Felix Manz(Zürich), Simon Stumpf (Zürich), Balthasar Hubmaier(Zürich). Conrad Grebel like most in his time learned of the Anabaptist doctrines and views on local church polity from people and groups that existed before the Reformation.

Grebel and his co-workers were strongly committed and concerned with “putting away all modes of worship that were unknown to the church of the apostles.” Grebel and the others were clearly influenced by the Waldensians and Petrobrusian predecessors of the Reformation and any further patience with Zwingli was simply not possible for them. 

Some Christian leaders had lost any further patience with Zwingli and His ambivalence was simply not possible for them to accept The issues were not new! We should also mention many many others, some examples are men such as St. Gaul’s Uolimann, Hockrűtiner, Roggenacher, Eberle; and Schaffhausen’s Wilhem Reublin, Doctor Hofmeister and Hans Brötli (from Zillion).

There were a number who would linger for a year or so since before leaving Zwingli altogether. Those who waited wanted to honour Zwingli’s call for patience while he tried to resolve his position on the  issue of infant / pedobaptism. Zwingli wrestled with many additional issues that were related to the authority of the Scriptures. Zwungli was opposed to the many Roman Catholic departures of the faith, and matter such as the mass, fasts, invocation of saints and other popish abominations were rejected, but for Zwingli it was a slow process but this was not true for many others: the anabaptist, for example..

Many Baptist historians apply these lessons of history to our understanding of some modern independent and other Baptists. Clearly a good number of the Spurgeon-sent pastors and missionaries who came to South Africa between 1880 to 1920 were influenced by these principles. We will see later in this study that most of the American "Church-Planters" and Missionaries who came between 1970 and today were also under this Anabaptist influence. 

In may seem strange to some today, but it is a fact and a matter we must understand that these independent Christians have chosen to identify themselves with men who long-ago broke away from the Reformer's partial Reforms. Just as the Anabaptists rejected the Reformers' ambivalence or compromise toward erroneous Catholic theology, we remind ourselves of the many different types of Baptists today who think and act with much of the same set of dynamic thought processes.

Most of the English Baptist Unions and the American and Southerh Baptist Conventions, General (Swedish) or other Baptist denominational types tend to align their histories with an idea of their origins only linked to the Baptists and Free and Independent Church Movements of Seventeenth Century English church history. Some choose to be linked to the General Baptists and some to the Particular Baptists depending on their degree of Calvinist theological persuasion. 

Secular Government? Modern Christian Evangelicals generally do not accept all of the historic Anabaptist views or interpretations of the Scriptures in regard to political governance – “magistry.” The additional matters of oaths, warfare and capital punishment are also rarely appreciated or understood today. But, some aspects of the issue of the magistracy and the place or role of ecclesiastical relationships within “State Churches”  continues to be debated in a number of circles, even in our modern times. One reason for the general failure to appreciate the historic Anabaptist positions on governance, etc. is related to modern Christianity’s having forgotten the suffering and oppression the Anabaptists experienced. Without understanding the issues around persecution any serious appreciation of their historic views – especially those related to political governance  would naturally be lost. 

One wonders how we would react today if we did understand the context and history of State Church oppression and martyrdom. In countries where the Roman Catholic’s have control or where a measure of Reformationist State Churches influence remains,  these views may seem far more credible – even today! In the “last days” – or in any time period where Christian’s are persecuted by other religions, dictatorships or oppressive regimes the Anabaptists’ unique Anti-magisterial views may find some new degree of credibility. 

The Anabaptist of Zürich became increasingly agitated and demanding of change. Many people were accepting Christ as their Saviour, others already believers were being re-baptised, Evangelical congregations were growing and many of their leaders were being imprisoned and fined. The lines of separation and division were being drawn! By early 1525 thousands were being “re-baptised” by these new Swiss Biblical Anabaptists. The Zürich City Council met and voted to support and defend Zwingli and his views. 

The Anabaptists were to be banished, preaching by these radicals was prohibited and the remorseless crushing of the movement was now to be effected by force. By 1527 Manz was put to death by drowning, Blaurock (their “Second Paul”) was beaten in the streets and driven from Zürich.  Grebel, the Swiss Anabaptist’s greatest preacher and leader died of the pestilence in 1526. The Increasing and persistent persecution in Switzerland drove many to Moravia and by 1529 only a few weak or scattered congregations remained in Switzerland.

9. MARTYRDOM: Michael Sattler (1495-1527). After the death of Conrad Grebel (1526) and Felix Manz (1527) Michael Sattler was the most noteworthy leader of the Swiss Brethren. His martyrdom took place only a few months after that of Manz. "Michael Sattler was born about 1495 at Staufen near Freiburg in Baden. Educated at the University of Freiburg, Sattler entered the cloister of St. Peter near Freiburg as a monk, advancing to the position of prior of the cloister. Through his studies of the scriptures and, no doubt, influenced by the new reformation theology in circulation, Sattler left the monastery in 1523 and was married. 

Sattler joined with the Swiss Brethren in Zürich, but the city of Zurich banished him on November 18, 1525. He laboured in the faith in Horb and Rottenburg in Württemberg, later going to Strasburg in Alsace. Returning to Horb and Rottenburg. On February 24, 1527, Sattler presided over a conference of Swiss Brethren held at Schleitheim in Canton Schaffhausen. 

Sattler presented the Swiss Brethren his Schleitheim Confession of faith which was approved and adopted without a dissenting voice, and was later printed under the title, “Bruderliche Vereinigung etlicher Kinder Gottes" (Brotherly Agreement of Some Children of God), as the confession of faith of the Swiss Brethren." The confession was considered important enough to be refuted by both Zwingli and Calvin in separate works.

I present the story of Michael Sattler to serve as one example of the thousands who were Martyred for their Biblical faith in Christ. Michael Sattler was captured by the Roman Catholic authorities in Horb, tried on May 17, 1527 at Rottenburg, and was martyred on May 21, 1527. "On the morning of that day this noble man of God, in sight of horrible torture, prayed for his judges and persecutors and admonished the people to repentance. He endured the inhuman torture stipulated in the sentence. Then his mangled body was tied to a ladder. He prayed again for his persecutors while the ladder was placed upon the stake. 

Michael had promised his friends to give them a sign from the burning stake, to show that he remained steadfast to the end, enduring it all willingly for Christ. The fire having severed the cords wherewith he was bound, he lifted up his hand for a sign to them. Soon it was noticed that his spirit had taken its flight to be with Him whom he had steadfastly confessed under the most excruciating torture, a true hero of the faith."

Sattler's trial and execution, A. D. 1527 is also recorded as follows: “After a long trial on the day of his departure from this world, the articles being many, Michael Sattler requested that they would be read to him again and that he should have another hearing. This the bailiff, as the governor of his lord, opposed and would not consent to it. Sattler then requested permission to speak. 

After a consultation, the judges returned as their answer, that if his opponents would allow it, they (the judges) would consent. Thereupon the town clerk of Ensisheim, as the attorney of said Governor spoke thus: "Prudent, honourable and wise Sirs, He has boasted of the Holy Ghost. Now, if his boast is true, it seems to me, it is unnecessary to grant him this; for if he has the Holy Ghost, as he boasts, the same will tell him what has been done here." 

To this Michael Sattler replied: "Ye servants of God, I hope my request will not be denied; for said articles are as yet unknown to me." The town clerk responded: "Prudent, honourable and wise Sirs, Though we are not bound to do this, yet in order to give satisfaction, we will grant him  his request that it may not be thought that injustice is done him in his heresy, or that we desire to wrong him; hence let the articles be read to him."

CONGREGATIONALISM: Whenever Anabaptists were given a degree of freedom they would follow the earlier examples of the Waldensians and Bohemian Brethren and developor "planted" local congregations that were independent of one another and these were congregational in governance – this they believed was a return to the Scriptures own teaching and example. Their views on immersion versus pouring stayed confused around seasonal (winter versus summer) and a general lack of concern, by some. The Swiss Anabaptist’s were driven from city after city and after much persecution they migrated to Moravia – under Balthasar Hubmaier's leadership.  

Balthasar Hubmaier arrived at Nickolsburg and was immediately greeted by the nobles of that city and region – especially by Leonard and Hans Liechtenstein, and then was soon accepted as the spokesman or natural leader by the Moravian Anabaptists Hans Spitalmaier, Oswald Glaidt, Martin Göschel. Hubmaier was more like modern Baptists in that he took a milder view or approach to the Magisterial question, oaths, owning property, and warfare, etc.. 

Though Hand Hut and Jacob Wiedemann clearly disagreed.  But on 10 March 1528  the Austrian authorities burned Balthasar Hubmaier at the stake. Peter Riedemann, Leonard Schiemer (Martyred - 1528), George Zaunring (Martyred - 1529), Jakob Huter (Martyred - 1535), Hans Mändli led the Moravian and Tyrol Anabaptists admirably until his death in 1556.

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

 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

ZOOM CLASSES OFFERED FROM SEPTEMBER 4TH 2021

8:00 AM TO 10:00 AM

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 (Called Baptist), 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 A Historical Remnant's 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. 

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.”  Often misunderstood, generally maligned and clearly inconsistent, the independent congregations along with the recognized Monanist movement, the Novatians, Donatists and so-called Paulicans are identified by the epithets or labels given various non-conformist church movements, movements that were openly opposed by the early City-Hierarchies or early catholic leaders.

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!. The commonly maligned independent congregations together with the somewhat more recognizable Donatists, Bogamils or Albigensians of this time-period were identified and opposed by the Roman Catholicism using epithets or labels for any non-conformist congregations.

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" were not effective in their efforts to blind the remnant churches from seeing or recognizing these false efforts at 'reform.' Monasticism was 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 regarding the need of every member being a truly born-again or regenerated believer. 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. Now the Waldensians were on the scene and growing along with the Bogamils or Albigensians along with the many totally independent non-conformist congregations.

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.

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