"Church history is intertwined with plagues. Read about what healthcare looked like during the Roman Empire, how Christian communities responded to outbreaks like the Black Death by persecuting Jews, and how the modern church approached the AIDS crisis." - CT
1918: "DC churches responded by calling an emergency meeting of the Protestant ministers....they 'voted unanimously to accede to the request of the District Commissioners that churches be closed in the city.' As The Evening Star reported the next day that the 'Pastors Federation of Washington' would comply with and support the safety measures called for by the city." - 9 Marks
Reformed Baptists are drawn to the London Baptist Confession of 1689 (originally issued in 1677) because it so closely mirrored the popular Presbyterian Westminster Confession of Faith. But the first two London Baptist confessions of 1644/1646 offer a window into history and a resource for Baptists today that is slightly different in its emphases. The London Baptist Confession of 1646 is Reformed and Baptist in its theology while emphasizing the newness of the New Covenant era that began with Christ. This article explores some of the benefits and challenges of using the London Baptist Confession of 1646 in the local church today.
There are three appealing qualities of this Confession that are worthy of highlighting.
The Confession was originally drawn up and signed by seven churches in London in 1646. This was a “corrected and enlarged” edition of the first confession, published in 1644. The title of the original Confession of 1646 was: “A Confession of Faith of Seven Congregations or Churches of Christ in London, Which are commonly (But Unjustly) Called Anabaptists.” A copy of the original Confession of 1646 is widely available on the internet. An edition printed by Matthew Simmons and John Hancock in Popes-head Alley, London, 1646 is available online from The Angus Library and Archive at Regent’s Park College, University of Oxford.
"No doubt, the more Scripture we directly infuse into our hymn texts, the better. But it is also possible to have excellently crafted, theologically rich songs to sing in church without falling into the Puritan dilemma of text versus art. We can be faithful to the text and pursue artistic beauty." - Cameron Pollock
Republished from Voice, Jan/Feb 2020.
Back in the 1970’s when I was teaching at a Bible college, one of my students asked me, somewhat tongue in cheek, what descriptive terms he should use to describe his ministry views in order for him to be, in his words, “the top dog.” He meant, like “fundamentalist.” So I, also somewhat tongue in cheek, listed “fundamentalist,” “Baptist,” (this was a Baptist college after all), “separatist,” “dispensationalist,” “premillennialist,” and “Republican.” We both chuckled then. But fifty years later I wonder if these descriptive terms are still appropriate. I teach in a nondenominational seminary, but our doctrinal statement is baptistic. I identify myself as a separatist—that it is unbiblical to work together with theological liberals in order to fulfill the Great Commission. I continue to be delighted to call myself a dispensational premillennialist. But what about “fundamentalist”? That seems to be the elephant in the room for some of us.
As a starting place for our brief analysis, let’s define historic fundamentalism as the religious movement within American Protestantism that stresses the literal exposition of the fundamental doctrines of the Bible and the militant exposure of any deviance therefrom. If this definition is acceptable, we can be more specific and investigate three key concepts in the definition.