Ernest Pickering on the Pitfalls of Separatists

quoteSeveral bloggers have recently addressed the subject of separation, suggesting that current leaders such as Kevin Bauder, Dave Doran, and Tim Jordan are moving to a position that contradicts the teaching of an earlier generation of fundamentalists.

In reality, the leaders of the 1960s and 70s did not always agree on the best way to apply biblical teaching about separatism, either. Separatism then and now has always reflected a range of values, with good men differing on particulars as they responded to the issues of their era. For instance, Bob Jones Jr. and Bob Jones III were sharply critical of Pickering’s pamphlet “Baptist Principles Vs. Interdenominationalism.” They later faulted Pickering for accepting speaking engagements from organizations they considered to be new evangelical. The leaders eventually reconciled in the early 1990s, but had rarely spoken to each other for twenty years previous.

Disappointed with the rough-and-tumble disagreements of his era, Pickering concluded his seminal Biblical Separation with a critique of fundamentalism’s well-documented foibles—advice that would have saved us a lot of grief, had we listened. A portion of the book’s conclusion follows.

… … . .

The pitfallls of separatists

Separatists are human. They have sins. They are not perfect. While the matters about to be discussed are not problems exclusively for separatists, separatists are especially vulnerable to them by virtue of their unique position.

An improper spirit

It is possible to believe the right things, but to hold them and present them in the wrong way. Paul told us this when he spoke of those in Philippi who preached Christ “of envy and strife” and “of contention” (Phil. 1:15, 16). He was saying that he was happy for their message—Christ—but saddened by their spirit. Because separatists are in almost constant conflict in order to maintain their position against the tremendous attacks mounted against them, they can develop a spirit of bitterness and acrimony. They are under the gun most of the time, and this situation can take its toll. It is very important to be “speaking the truth in love” (Eph. 4:15). On occasion, some separatists may be long on truth and short on love.

Over-occupation with the issues

The issues are matters related to the apostasy and the response of separation. Some preachers become specialists in exposing the apostasy. They become consumed with the negative. They fail to feed upon the Word themselves, and they fail, therefore, to feed their people. The pastor is to declare “all the counsel of God” (Acts 20:27). This description means he must not major on any one theme, but must seek for a full orchestration of Biblical truth. In some separatist congregations, people starve for lack of wholesome food while their pastor rants about the issues.

Uncontrolled suspicion

Some separatists see a new evangelical under every bush and a compromiser in every other pulpit. They are constantly “uncovering the dirt” about other believers. They have just heard this, or they have just heard that. They see sinister meaning in perfectly innocent actions. It is this characteristic, probably more than any other, that is sometimes referred to by nonseparatists as part of the “separatist mentality.” We would not hesitate to confess that this characteristic could be used to describe some separatists. On the other hand, we believe that this characteristic is not the essence of separatism and that it would be most heartily repudiated by most separatist leaders.

We certainly ought not to be gullible nor should we be silent when it is required that we should speak. But we ought not to make the main emphasis of our ministry “detective work.” One can develop a suspicious attitude toward everyone that can militate against helpful interaction and constructive growth.

Certainly separatists should immerse themselves in 1 Corinthians 13. Paul made an interesting statement: Love “beareth all things, believeth all things, hopeth all things, endureth all things” (v. 7). Does this statement mean we should gullibly accept whatever we are told? Does it support the idea that we should accept everyone’s Christian profession with no questions asked? No. The thrust of this verse is that we should be optimistic, hopeful, and positive in our relationships toward others—not suspicious and distrustful. If, of course, individuals show themselves through repeated actions as unworthy of trust, then we are forced to make appropriate judgments.

We believe R. C. H. Lenski had a helpful observation when he said that love “refuses to yield to suspicions of doubt. The flesh is ready to believe all things about a brother and a fellow man in an evil sense. Love does the opposite.”1 Biblical separatists are people with strong convictions. They are resolute. They have something of Elijah, John, Paul, and Jude in their natures. The very traits God uses to make them strong must be controlled, or separation can turn to fragmentation.2

Incorrect labels

Not everyone from whom we would be called to separate is an apostate. Nor, on the other hand, would they all be new evangelicals or liberals. The terms “new evangelical” and “liberal” are sometimes loosely employed to characterize all with whom one disagrees or all who have some practice or method deviant from the fundamentalist norm. This is not an accurate usage of the term and is an example of the techniques that sometimes bring unnecessary derision upon the heads of separatists.

Gloating over failures

On occasion some separatists seem to view with glee the uncovering of some fault in another Bible-believing servant of God. We ought to weep and not rejoice. “Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth: Lest the Lord see it, and it displease him” (Prov. 24:17, 18). If this should be our attitude toward our enemies, should it not be even more so toward our fellow believers? Paul warned his brethren “with tears” (Acts 20:31). Separatists could use a few more tears.

A desire to dominate

Separatists tend to produce some strong-willed leaders. In the conflicts of separatism, strength of will can be an asset; but it can also be a drawback. In the process of arriving at their positions of leadership, separatist leaders must guard against an insatiable desire to dominate everyone and everything and to build empires. If someone disagrees with us on some minor issue, we should resist the temptation to make a major issue of it, brand the offender as a new evangelical, and ostracize him from our fellowship. Separatists must ask God for humility. We do not know everything. We can yet learn from others. Our Lord was “meek and lowly in heart” (Matt. 11:29). We ought to emulate Him.

Hasty rejection of offenders

All separatists have made mistakes of judgment. Good men who are trying to take a stand for righteousness sometimes become involved in something or with someone who may seem inconsistent with a separatist position. They may have someone visit their pulpit who, in the judgment of other separatists, is not taking a proper stand.

Separatists need to learn to distinguish between occasional lapses or misjudgments, which are part of the frailty of human nature, and patterns of consistent compromise. The former must be looked upon with some charity, while the latter is more serious and demands a stronger stance. We ought not to make a man “an offender for a word” (Isa. 29:21).

John Ashbrook has rightly stated:

It is easy to separate from a brother because he has a speaker we would not have, supports a mission we would not support or recommends a school we would not recommend…. I have had speakers, supported missions, and recommended schools that I would not have, support, or recommend today…. Be careful not to run up the red flag for every mistake or differing decision. Wait to see if it is a pattern.3

Caustic language

Some separatists have evidently tried to imitate Martin Luther and other controversialists of his age (and other ages) in employing rather strong, colorful, and pungent language about their evangelical brothers and sisters. It is true that the New Testament uses some rather strong language in reference to apostates. However, separatists need to employ caution and restraint when speaking of those who are our brethren but with whom we may disagree. Tongues and pens need to be controlled by the Spirit.

A young lady once approached me in tears. She had written to a separatist leader, expressing disagreement with him on a minor point. She received a three-page diatribe in reply (which she shared) in which the man called her names and used very strong language, professing horror that anyone would dare to disagree with him. I was extremely embarrassed, since the writer of the letter was a well-known figure. “My brethren, these things ought not so to be” (James 3:10). Being a fundamentalist and battling for the faith does not give one the right to ignore plain Scriptural commands to use speech that is pleasing to God. “Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man” (Col. 4:6). We are to be “speaking the truth in love” (Eph. 4:15). We are to put away “evil speaking” and “malice” (v. 31). No improper words ever escaped the lips of our blessed Lord. Let this be our example.

Public instead of private rebuke

At times, matters of serious import must be discussed in public, and proponents of erroneous views must be exposed in public. On the other hand, some times public discussion is most certainly not in order. Some separatists take to the printed page with barbs, innuendoes, and castigations of their brethren without ever checking privately and carefully to see if they have the facts straight. If a personal grievance or a compromise (real or imagined) has occurred, they make no effort to correct it privately, but simply blast away in some public organ. Broadside attacks and startling revelations about the supposed shortcomings of other brethren may make readable copy (depending upon one’s tastes), but such an approach may not be the finest and most productive method of dealing with problems. This is especially true when one is dealing with other brethren who take the same general position as they do.

Overcoming pitfalls

The matters discussed here should not in any way become a cause for the repudiation of the doctrine of separation. It rests upon a solid foundation: the Word of God. No Biblical doctrine should ever be rejected because of the faults and foibles of its advocates. However, its advocates should humbly seek the face of God and inquire about how to improve their testimony before other believers and the world. I certainly do not agree with everything that the early Baptist leader John Smyth wrote, but I think all separatists could profit by reading his last book. In it he confessed the bad spirit that characterized some of his earlier debates; and, while still maintaining what he viewed as truth and defending his right to argue for it, he pled for a proper spirit in so doing.4

God is concerned not only with the truth that we hold, but also with the spirit with which we hold it. When we stand before the Lord someday, He will examine “the counsels of the hearts” (1 Cor. 4:5). God desires “truth in the inward parts” (Ps. 51:6). Our prayer should be, “Let the words of my mouth, and the meditation of my heart be acceptable in thy sight, O Lord, my strength, and my redeemer” (Ps. 19:14). Our hearts must be pure before the Lord if we are to expect His blessing.

I have been involved in the separatist movement for many years. No finer group of men and women could be found anywhere, and my fellowship with them has been life-enriching and challenging. Most separatists, we believe, have a desire to do God’s will, to honor God’s Son, and to “adorn the doctrine of God” by a Spirit-filled life (Titus 2:10).

Notes

1 R. C. H. Lenski, The Interpretation of St. Paul’s First and Second Epistles to the Corinthians (Minneapolis: Augsburg Publishing House, 1961), 560.

2 John Ashbrook, Axioms of Separation (Painesville, OH: Here I Stand Books, n.d.), 20.

3 Ibid., 21.

4 John Smyth, The Last Book of John Smyth Called the Retraction of His Errours, and the Confirmation of the Truth.


Ernest D. Pickering (1928-2000) was a noted leader in American fundamentalism. He served in many roles during his years of ministry. He pastored several churches, served as president of Baptist Bible College and president of Central Baptist Theological Seminary as well as deputation director and, later, field representative for Baptist World Mission.

KevinM Bio

Kevin Mungons is managing editor of the Baptist Bulletin and editorial director of publications for Regular Baptist Press (Schaumburg, IL). He has previously ministered as an associate pastor and a high school music teacher. He and his wife, Carla, have ten children and live near Chicago.

Discussion

Thank you Kevin for sharing this. I remember reading this. I have some precious memories of being in a Pastor’s meeting with Dr. Pickering near the end of his life. It was a moving time for those of us in that meeting. I believe he modeled the attitude that he challenged others to have in the battles for truth.

Meekness is part of the fruit of the Spirit. No wonder Paul told Timothy to exercise meekness in ministering to others.

Excellent article Kevin. It’s a great reminder for all of us. I remember when I first read Dr. Pickering’s book in college. I loved it, but was suprised that he was the president of BBC - at that point, I didnt think that “we” considered “them” a fundamental institution. :)

I think your points are great for all of us on all sides. We can all be guilty of the pitfalls you mention. Often we are guilty of those.

Roger Carlson, Pastor Berean Baptist Church

Dr. Pickering’s cautions are certainly correct. We would do well to heed his advice. But don’t miss this line:
[Ernest Pickering] Not everyone from whom we would be called to separate is an apostate. Nor, on the other hand, would they all be new evangelicals or liberals.
That is not what some are saying today.

Maranatha!
Don Johnson
Jer 33.3

Well, there’s always “some” saying something. But if you’re referring to Doran, Bauder, Olsen, Jordan, Davey, Olila, etc., I’m pretty sure they all believe in separating from disobedient brethren when conditions call for that and I’ve personally heard several of them affirm that.

So I don’t think their position is “only neo evangelicals and apostates should be separated from.” I haven’t heard them say that.

Rather, accepting as a given that neo-evangelicals and apostates are to be separated from (but not in the same way—a “neo” is a brother!), they have asserted that some non-fundamentalists are not neo’s or apostates and, therefore, in reference to these, separation is…

a. not a given, and

b. when separation is appropriate, not necessarily of the same kind as separation from new evangelicals.

I think the debate is healthy but we need to be clear about what we’re opposing. In general, there’s been quite a reckless labeling problem. I understand the appeal. It’s alot less work to lump everybody who is different under one heading and treat them the same way.

Views expressed are always my own and not my employer's, my church's, my family's, my neighbors', or my pets'. The house plants have authorized me to speak for them, however, and they always agree with me.

I subscribe to a well-known Fundamentalist publication and occasionally read a few Fundamentalist websites. I have even met the publisher of said publication and was impressed with his graciousness and generosity. But is seems that for every gracious separatist publisher there are numerous followers who think, “It’s just you and me, brother, and I’m wondering about you.” Such a party spirit! Furthermore, I’ve never understood their pre-occupation with Billy Graham. Just this week one of these websites led with a screed about Graham. Good grief, leave the poor man alone! He’s 90 years old and has been in failing health for some time. Doubtlessly these separatists will take the opportunity to dance on his grave once he leaves the scene. The only thing it could possibly be is pure, unadulterated jealousy: “Bob Jones had his thousands and Billy Graham had his tens of thousands.”

Thank you for posting this. I also had the privilege of sharing fellowship with Dr. Pickering. I also recall sharing this article with some fundamentalists who read it and then labeled Dr. Pickering as a border line neo-evangelical because of his statements.

"Some things are of that nature as to make one's fancy chuckle, while his heart doth ache." John Bunyan

People,

IMO - when “the” Dr. Pickering is viewed as being on the edge and close to “neo-evangelicalism,” we have people who are smoking for more than just their health! Wowzers.

Kevin,

Great article my friend. Keep this kind of stuff coming from the GARBC archieves my man - keep it coming!

Straight Ahead!

jt

Dr. Joel Tetreau serves as Senior Pastor, Southeast Valley Bible Church (sevbc.org); Regional Coordinator for IBL West (iblministry.com), Board Member & friend for several different ministries;

Not everyone from whom we would be called to separate is an apostate. Nor, on the other hand, would they all be new evangelicals or liberals.
That is not what some are saying today.
Don,

Isn’t this contradicting your point and supporting Bauder’s? Kevin long been saying that there are people who are neither new evangelical nor fundamentalist and you seem to disagree. Pickering is saying there are people who are neither new evangelical nor fundamentalist and you seem to agree. So how is it that when Bauder and Pickering agree (if I understand them) you disagree with one and agree with other (if I understand you correctly).

Am I missing something here?

Thanks for posting this. It was illuminating and even convicting. Sadly, I was still sucked into the vortex of the nuttiest branches of fundamentalism when Pickering was alive and at his best. There was much on which I could reflect from this article and I appreciate the opportunity to be exposed to these thoughts. Even those of us who have issues with the extreme separatists within today’s fundamentalism would do well to consider some of the pitfalls listed here — or at least I know I need to do so.

Dan Burrell Cornelius, NC Visit my Blog "Whirled Views" @ www.danburrell.com

I’m still thinking about these pitfalls and our goal to identify intemperate speech wherever it occurs. Even if it hurts.

In the early days of the GARBC, leaders tended to emphasize (maybe with too much pride) that they had separated from the Northern Baptist Convention faster than leaders from the Conservative Baptist movement. And when the FBFI rose from the ashes of the Conservative Baptist movement, some GARBC leaders took a not-so-subtle “I told you so” approach. In public.

Ironically, it was the FBFI leaders who later accused the GARBC of moving too slowly when separating from new evangelicalism. What goes around, comes around, I suppose.

The who-jumped-first, who-jumped-highest mentality seemed to foster the attitude of spiritual pride that Pickering discusses here.

To Aaron and Larry

First, I wanted to point out that Dr. Pickering was saying that separation might be demanded by the Scriptures, even if the man is not guilty of liberalism or neo-evangelicalism. He also seems to be saying that we have a tendency to throw around these labels too much. I would agree with that - we don’t need to prove a man is a neo simply to justify separating from him.

Aaron mentions, among others, Dave Doran. I recently had a conversation with him at my blog where he seems to be limiting separation only to those categories. I get that sense from a few others, but I certainly got that sense from the conversation. The reason I said “some” is that perhaps I am still not understanding all Dave is saying. You can read it for yourself http://oxgoad.ca/2011/01/24/something-i-dont-understand/ here .

As for my disagreement with Bauder, I believe that he is wrong in so narrowly defining neo-evangelicalism as to limit it to the select few leaders and influence makers surrounding Graham, Ockenga, Christianity Today, and Fuller Seminary. I believe that evangelicalism today is essentially neo-evangelical in its basic philosophy, although some are somewhat aware of some of the neo-evangelical errors, and don’t wish to repeat them. Nevertheless, even though I think neo-e is far more widely spread than Bauder thinks, I nevertheless agree with Pickering that there is more to separation than merely falling into one or the other of these categories.

Some are calling for separation from professing fundamentalists who would not fall into these categories, for example. In some cases, I would agree.

Maranatha!
Don Johnson
Jer 33.3

Having become a biblical fundamentalist and sepratist by conviction, I’ve always appreciated anything Dr. Pickering

wrote and found such very helpful. My “latest and greatest” recommendation for outside reading is Dr. Peter

Master’s STAND FOR THE TRUTH, from the Sword and Trowell at the Metropolitan Tabernacle, 36 pp. Try getting it in the

USA from the Wakeman Trust or Cumberland Valley Book Service. Masters deals with various arguments against

biblical separation from error and makes good practical applications, some uniquely from his British view and history

since the UK historically slipped directly from orthodoxy into modernism without a “fundamentalist movement”. For

my “young fundy” friends, don’t knock Masters and the Tabernacle. Having observed their ministry for 30 + years

, I feel they’re “doing a job for God in a British way” as a “lighthouse in London”. Captain Joe Henderson

Have had Pickering’s book for years. He spoke as a leader within the GARBC for most of his ministry. Seems to me he and some others succeeded in leading that association to put his words into practice. I only wish it had had even MORE influence, especially when he ministered in Minnesota (land of the “frozen chosen”).

gdwightlarson "You can be my brother without being my twin."

JGHenderson, thanks for that. I want to get my hands on that document. I think the British POV can be very helpful because their history has followed a similar yet different track over there and so their efforts to live separatism in a different setting might really help bring the difficulties involved into sharper focus.
[Don] [Bauder is] wrong in so narrowly defining neo-evangelicalism as to limit it to the select few leaders and influence makers surrounding Graham, Ockenga, Christianity Today, and Fuller Seminary. I believe that evangelicalism today is essentially neo-evangelical in its basic philosophy,
I’m not sure you’ve understood his definition accurately. He does have a narrower view than many, that’s true, but doesn’t limit it to the handful you suggest here.

Because of the term-decay, many have come to define “neo” to include so much that it doesn’t. I think Kevin would agree that the “basic philosophy” is the issue, but would disagree with you on what the basic philosophy includes and how much of it you have to buy to really be a new evangelical.

A couple of points of similarity in philosophy does not a neo make.

Views expressed are always my own and not my employer's, my church's, my family's, my neighbors', or my pets'. The house plants have authorized me to speak for them, however, and they always agree with me.

[Aaron Blumer] I think Kevin would agree that the “basic philosophy” is the issue, but would disagree with you on what the basic philosophy includes and how much of it you have to buy to really be a new evangelical.

A couple of points of similarity in philosophy does not a neo make.
I agree, coincidental similarities don’t make something the same thing. But widespread adoption of defining characteristics does make the same thing.

I agree that there was some brandishing of the term ‘neo’ so as to make it meaningless, but the fact remains that the evangelical world by and large adopted the methodology and philosophy of Billy Graham, Ockenga, Christianity Today, and Fuller. I grew up in an evangelical church in the 60s and 70s. They, and countless other groups, thought of Billy as the patron saint of evangelicalism. They were astonished that I would go to BJU and become so ‘warped’ in their thinking. Yet these people are Bible believers and orthodox in their theology. They are not isolated instances, they simply believe it is a good thing to reach out to other professing Christians, including liberals and Catholics, to eschew separation and so on. That all came from the influence of BG and the CT crowd.

Maranatha!
Don Johnson
Jer 33.3