Basic Landmark tenets are indeed reflected in official association documents, including doctrinal statements, resolutions, and reports. Detailed information, however, is not found here. Lack of such documents in large numbers does not mean that Associational Baptists have not had strong beliefs in these areas. Doctrinal statements and resolutions ordinarily reflect the particular doctrinal issues of the day in which they are written. What is an issue at one time is not one in later years. This weakness is especially true in Associational Baptist confessions of faith and doctrinal statements; moreover, most state associations did not have doctrinal statements until the 1950s. The earlier statements, indeed, do not have anything to say per se about several of the Landmark tenets. This does not mean, however, that Associational Baptists have accepted non-Landmark practices.
In the twentieth century another issue arose which is closely related to non-pulpit affiliation: "unionism." "Unionism" as an issue came to the forefront of discussion with the rise of the "ecumenical movement."
Roy B. Flippo has compared these two concerns as follows:
Pulpit affiliation. By pulpit affiliation, we mean inviting men of man-made churches to preach in Baptist pulpits. The heretical preacher has nothing to lose--but everything to gain. The Lord's church has everything to lose--and nothing to gain.
Unionism. Unionism refers to joint participation of Churches of different faiths in the preaching of the Word of God or the teaching of converts. The Lord's churches cannot form any alliance with false and man-made churches.(1)
The close relationship between the two practices is evident.
National Associations
General Association.--Neither the 1905 "Statement of Principles" of the Baptist General Association nor that of the General Association of Baptist Churches (1907) had a doctrinal statement per se.(2) By 1915, however, the Statement of Principles of the Baptist General Association" did have a few statements relative to the doctrinal beliefs of the churches composing the association. Article three, "Doctrinal Status," states: "This Association adopts as its own what is known as the New Hampshire Declaration of faith [sic] as found in Pendleton's Church Manual."(3) The New Hampshire Confession does not contain any reference to pulpit affiliation. Article five of the "Statement of Principles," "Definition," moreover, makes the following statement: "By a 'Baptist church' in this document is meant such a Baptist church as avowedly believes and distinctly teaches, among other Bible tenets, the following . . . ."(4) Several doctrinal beliefs are then stipulated. Denial of pulpit affiliation, however, is not one of them.
American Baptist Association.--From its inception in 1924, the American Baptist Association has had a "Doctrinal Statement" incorporated within its "Articles of Agreement." Statement number ten appears to be germane to the present study:
10. We also hold in common what real Baptists have ever held. That the great commission was given to the churches only. That in kingdom activities the church is the unit and the only unit that the churches have, and should exercise equal authority and responsibility should be met by them according to their several abilities. [Italics mine.](5)
The underlined [i.e., italicized] sentence probably reflects the denial of pulpit affiliation; assuredly the sentence ii the basic presupposition behind such denial.(6)
In 1946 a resolution was passed pertaining to the Federal Council of Churches. In the following quotation of the complete text, the underlined [i.e., italicized] words present material relevant to the present study:
WHEREAS: The organization known as The Federation [sic] Council of the Churches of Christ of American [sic] presumes to speak for all evangelical Christianity and has made the impression that it represents all the churches of America, including Baptists, and, whereas, we believe that said organization is unscriptural in that it denies many of the fundamental doctrins [sic] of the Christian faith, and that its purpose to unionize all Christian churches is unscriptural, unholy and undesirable, because it seeks to do so on the basis of modernism and the so-called social gospel, and, whereas, we see in the preachments of a number of its leaders the tendency to Communism,
AND WHEREAS: We, as Baptist [sic] always desirous of unity upon the ground of the Word of God, but always standing aloof from any other organizations on any other ground, believe that this movement is a menace to true Christianity, Therefore:
BE IT RESOLVED: The messengers of the churches composing the American Baptist Association, now assembled, go on record as repudiating the said Federal Counsel [sic], and that we give to the world the fact that we have no connection whatsoever with it, and that it does not at any time nor in any way speak for our churches.
And be it further resolved that we deplore any move, either by religious leaders or by our government that compromises American principles, either religious or political, in unholy alliances with communistic or infidelic organizations or nations.
Be it also resolved that this resolution be given the widest possible publicity. [Italics mine.]
A. J. Kirkland
J. W. Reeves, Sr.
G. E. Jones(7)
Two years later a similar resolution was passed which endorsed the American Council of Christian Churches, as well as attacked the Federal Council of Churches. Arguing (1) that the Federal Council often has been "favorable to modernism and in direct opposition to the fundamental teachings of the Word of God" and (2) that the American Council advocates "the true principles of Christianity" and its constituents accept "the Bible . . . to be the Divinely inspired Word of God," the resolution sets forth an endorsement of the American Council:
Therefore, Be It Resolved, That we, the messengers from the churches composing the American Baptist Association, give the American Council of Christian Churches our moral endorsement and liberty to count the Churches from which we have come wherever such a count will add force to their position against modernism as represented by the Federal Council of Churches, or wherever else they may have opportunity to exercise influence against modernism.(8)
A final paragraph, however, is worded so as to avoid compromising the traditional stand against pulpit affiliation and unionism:
Be It Further Resolved, That this resolution is not intended as an effort to unionize with any people not truly Baptist in doctrine and practice nor to compromise any such principles that we hold dear, and that a copy of this resolution become a part of our minutes and another copy be sent to the central office of the American Council of Christian Churches. [Italics mine.](9)
North American Baptist Association.--At the "Formative Meeting" of the North American Baptist Association (May 25-26, 1950), a "Statement of Principles of Co-Operation" was adopted (J. E. Cobb, chairman of Constitutional Committee). The concluding portion of this document is a "Doctrinal Statement' which all churches petitioning the association for membership must accept (as stipulated in article three, sections two and three). Reference to "pulpit affiliation" and "unionism" is made in statement number twenty:
20. That we brand as unscriptural "open communion" (communion with any besides regular members of Scriptural churches), "alien baptism," "pulpit affiliation," "unionism," "modernism," modern conventionism, one-church dictatorship, and all kindred evils arising from these practices.(10)
The Principles of Co-Operation of the North American Baptist Association, therefore, was the first official document of a national association of Associational Baptists to make n direct statement about pulpit affiliation.
In 1957 the doctrinal statement was revised at several points. Major revision occurred in statement number twenty, which was changed to read:
20. The separation of the Lord's Church from all so-called churches or church alliances which advocate, practice, or uphold heresies and other human innovations which are not in harmony with the word of God. Open communion, alien baptism, pulpit affiliation with heretical churches, modernism, and all kindred evils arising from these practices are unscriptural.(11)
Relative to the present discussion, these changes do not represent any change in the North American Baptist Association position.
State Associations
Baptist Missionary Association of Texas.--The Baptist Missionary Association of Texas did not adopt a "Doctrinal Statement" per se until 1958, but during the preceding years at least three documents appeared explaining its beliefs. In 1919 a committee chaired by H. B. Pender presented a paper entitled "Our Position Defined."(12) The purpose of the report apparently was two-fold: (1) to give the Baptist Missionary Association position on "modern church federation" and (2) to specify what would be needed if the General Convention and the Baptist Missionary Association were ever to reunite. The report proceeds as follows:
It is clear to any logical thinker that real Baptist and sentimental unionist [sic] are incapable of any kind of unity. . . . "For how can two walk together except they be agreed." Can Christ and belial [sic; the word is capitalized in the article in BP] be in fellowship? They are essentially repellent each toward the other. When the votaries of these antagonistic systems even temporarily unite it is at the expense of truth and of course the enlargement of heresy is the result.
The natural tendency of modern church federation is the utter suppression of all distinctive doctrine. The line between right and wrong, virtue and vice, is swept away. The arch enemy of the true faith has changed his tactics and now instead of using the instruments of physical torture has invaded the field of religious effort and extends the hand of co-operative help and fellowship. He argues that all distinctive doctrines should give place to a lovely union of all religious workers in doing good.
Big business is being enlisted . . . to the work of converting all the world to the idea of promoting goodness and universal brotherhood on the false promise [BP has premise] that all men are God's children by nature and woe to the church or preacher who stands for Bible teaching and loyalty to Jesus Christ as opposed to this arminian [BP has armenian] program.
It seems hard for some Baptists to stand firm in the midst of such a cyclone of mighty religious movements and it looks as though greater trials of faith await us in the near future.
If Baptist [sic; BP has the plural form] have been timid, and fearful of plain speech, if they have been disposed to compromise through false courtesy, our denominational integrity demands a change. The time has come when our trumpet must give forth no uncertain sound. The vital points to be carefully and constantly kept in view we believe should be re-emphasized as follows.(13)
The document lists eleven of what Pender called "vital points." The tenth statement is apropos here:
10. We as an association of Baptist churches have great sympathy for every honest effort to bring all who love the name of Jesus into co-operative unity; and would rejoice to see every barrier to true fellowship removed, hence we invite all of our brethren, who hold un-scriptural views of organized work, placing His church upon an equality with human societies and dividing the honor which belongs to her with them, to come and stand with us on the church unit plan of organized gospel effort in harmony with the sacred principles as handed down to us by our suffering fathers.(14)
In 1931 "a paper was read by J. W. Harper of Waxahachie, Texas, and adopted by vote of the body [i.e., the BMA of Texas], reaffirming our faith in the fundamental principles of the Bible."(15) In the state minutes it was printed under the title "Statement of Faith by the Missionary Baptist Association of Texas [sic]."(16) This was the only year that the document appeared in the association minutes; so apparently it was not considered as a permanent part of the constitution. Illustrative that the statement was primarily a reaction against the particular issues of the day (i.e., the 1930s), the document states:
Therefore in these "perilous times," in this Laodicean age; in this day of compromise with error, we the Baptist Missionary Association of Texas hereby reaffirm the hestoric [sic] faith held by Baptists, as set forth in the time-honored New Hampshire Confession of Faith, and other declarations, and at this time we wish to lay special emphasis on certain fundamental scriptural truths concerning which much controversy is being waged among Baptists throughout the world.(17)
No clear references to pulpit affiliation appear, but several statements similar to article ten of the American Baptist Association Doctrinal Statement may reflect this particular Landmark tenet.
In 1948 a resolution concerning "unionism" was passed by this association:
Because of the strong tendency in these days toward Unionism and Compromising of Bible Baptist Doctrines; Be it resolved:
That, the Baptist Missionary Association of Texas, re-affirm her faith in, and loyalty to, true Missionary Baptist Doctrines, and that we go on record as being opposed to union meetings; and that we pledge ourselves to continue to put forth every reasonable effort to spread the truth and to combat error.(18)
In 1954 Roy B. Flippo of Amarillo, Texas, submitted a paper entitled "Re-Affirmation of Faith."(19) The introductory paragraph is similar in tone and content to the stated purpose of J. W. Harper's 1931 "Statement of Faith":
The Baptist Missionary Association of Texas hereby affirms the historic faith as commonly held by Missionary Baptists, as set forth in the Declaration of Faith found in the "Church Manual" by Dr. J. M. Pendleton, and "A New Manual for Baptist Churches" by Dr. J. E. Cobb. At this time we wish to lay special emphasis on certain fundamental scriptural truths concerning which much controversy is being waged among Baptists and Religionists throughout the world.(20)
The document contains twenty-four biblically documented statements, none of which deals with pulpit affiliation per se. A five-point concluding section, entitled "Because We Thus Believe," however, is pertinent here. Three of the items are germane:
1. We brand as unscriptural open communion, alien baptism, pulpit affiliation with heretical ministers, modernism, modern conventionism, one-church dictatorship, so-called Holy Ghost baptism, and all kindred evils arising from these practices.
2. We reject all unionism and refuse to enter into union meetings with other denominations We believe that we have no scriptural right to claim allegiance to the Missionary Baptist faith and then at the same time prostitute that allegiance by fellowshipping others. We have Christian fellowship with anyone who has been born again, and who is earnestly seeking the truth but this fellowship is wholly on the ground of experience. We believe a church is more than fellowship in experience; it is also a fellowship in doctrine and practice.
5. We want it known far and wide that the National Council of the Churches of Christ in the U S.A. does not represent nor speak on any point for Missionary Baptists. We hereby reaffirm our repudiation of the Revised Standard Version of the Bible published and copyrighted by the National Council of Churches.(21)
This "Re-Affirmation of Faith" was not a permanent part of the Constitution, although it was adopted in 1954 and printed subsequently in the 1955, 1956, and 1957 minutes in various places from year to year.(22)
In 1958 a special "Committee for Study of 'Re-Affirmation of Faith'" (John W. Duggar, chairman; Roy B. Flippo, Reuben Leslie, R. P. Campbell, and W. H. Hodges, members), having made a few changes in wording, recommended that "the [1954] 'Re-Affirmation of Faith,' with the . . . changes, be adopted by this body as a 'Doctrinal Statement,' and that it be printed annually in the minutes of the Association."(23) The constitution was also amended to require that constituent members of the association individually approve the doctrinal statement--a practice already required in the North American Baptist Association.(24) The pertinent statements of the 1954 version remain the same, except number five, which now reads:
5. We steadfastly declare to all the world that the National Council of the Churches of Christ in the U.S.A., with all its affiliates everywhere, do not represent, nor can they authoritatively or Scripturally speak for, Associational Missionary Baptists; and that we do not endorse the Revised Standard Version copyrighted and published by the National Council of Churches.(25)
Associational Baptists in Arkansas.--The original Arkansas association of Associational Baptists (State Association of Missionary Baptist Churches of Arkansas) did not have a doctrinal statement included with its constitution. In November 1950 the new association affiliated with the North American Baptist Association (Arkansas Missionary Baptist Association) did adopt a "Doctrinal Statement."(26) D. N. Jackson was the author of the constitution and doctrinal statement. He had also been the author of the doctrinal statement accepted by the North American Baptist Association in May of that year. That the two documents are almost identical in content, if not in precise wording, therefore, is not surprising. Statement number twenty, except for the omission of a parenthetical explanation of "open communion," is the same statement as number twenty of the North American Baptist Association doctrinal statement. The Arkansas document says:
20. That we brand as unscriptural "open communion," "alien baptism," "pulpit affiliation," "unionism," modern conventionism, one-church dictatorship, and all kindred evils arising from these practices.(27)
The punctuation and use of quotation marks are the same.
Associational Baptists in Missouri.--The Missouri State Association of Landmark Missionary Baptist Churches was established in 1928. No doctrinal statement appears with the constitution until 1957, but the adjective "Landmark" identifies the peculiar beliefs of the association. Number twenty-one of "Our Declaration of Faith" is very similar to the North American and Arkansas Baptist associations' statements above:
21. That we oppose open communion, alien baptism, union meetings, and pulpit affiliation.(28)
In 1961 "Landmark" was dropped from the name of the association.
The Meramec Landmark Baptist Association was organized in 1922. At the 1923 session, M. M. Hamlin presented a report explaining the meaning of "Landmark" in the name of the association. Included in the explanation is a reference to "Union Meetings":
Every corner rock is a Landmark and, borrowing that figure, some Baptists insist that all Baptists stay on, their own ground and not hold Union Meetings and go off after the things of the world, stay inside the territory laid off for us by the Lord in the Bible, observe the Landmarks the Lord has made, and hence the name Landmarkers.(29)
Hamlin also made a favorable comment about J. M. Pendleton and J. R. Graves. By 1959 the association had adopted a doctrinal statement which appears to be essentially that of the North American Baptist Association. Statement twenty reads:
20. The seperation [sic] of the Lord's Church from all so-called churches or church alliances which advocate, practice or uphold heresies and other human innovations which are not in harmony with the Word of God. Open communion, alien baptism, pulpit affiliation with heretical churches, modernism, and all kindred evils arising from these practices are unscriptural.(30)
The "By-Laws" also contain the phrase "our Landmark Principles."(31)
Associational Baptists in Louisiana.--The Louisiana State (Baptist) Association had apparently the same doctrinal statement as that of the American Baptist Association. It contained no definite statement relative to pulpit affiliation or unionism.(32)
Composed of churches affiliated with the North American Baptist Association, the Baptist Missionary Association of Louisiana was organized in 1952. The doctrinal statement adopted with the constitution was very similar to that of the national association. Statement number nineteen affirms:
19. That we brand as unscriptural "open communion," "alien baptism," "pulpit affiliation," "unionism," "modernism " and all kindred evils arising from these practices.(33)
Associational Baptists in Oklahoma.--The State Association of Oklahoma Baptist Churches did not have a doctrinal statement. The association was, however, a "Landmarker" association. The original constitution, article two, stipulates: "This Association will recognize and seat three (3) messengers from each (Landmark) Baptist Church desiring to co-operate in the objectives set forth in Article III."(34) Article five states: "We hereby declare that we believe [that] the Articles of Faith as set forth in Pendleton's Church Manual are both Baptistic and Scriptural.(35) Two reports read at the 1919 session reflect the same concern for "Church Federation" which was shown in the Baptist Missionary Association of Texas in the same year.(36) "The Committee on Roman Catholicism" warned:
Our chief danger is not so much from the Catholic church itself as it is from the ignorance of so-called protestants who are used as tools by the Catholics. Many of these so-called protestants are not aware of the fact that they are being used by Romanism; but that makes them all the more dangerous as they do their Catholic work under guise of liberalism. The proposed league of Protestant churches is almost a certainty; and when that comes to pass it will be only an imitation of the Roman Catholic machine, and the result will be that like cause will produce like results; and we may look for persecution of Baptists from both Protestants and Catholic [sic]; and the Cathtolic [sic] organization and the Protestant league will be on very friendly terms, so that suppression of free speech may be expected as a result. . . . We should preach and write and pray with a view to protecting our people aqainst the encroachments of the federation movement, and [have the Asso]ciation go down on record as being against any officer that seeks in any way to turn any part of our government into the Roman Catholics [sic] management.(37)
"The Committee on Church Federation" reported similarly:
We recommend (1) that our churches take a firm stand against the encroachments of the federation movement, and that as the espoused bride of Christ that they keep themselves clear of the daughters of the mothers of hariots [sic]; (2) we further recommend that all of our Baptist membership read up and keep themselvea posted so as to better fulfill their responsibilities as Baptists to the world. We believe that church federation in its fullest sense would mean the taking of our missionaries off of foreign fields.
We further recommend that our ministers expose this movement wherever they go. We believe that this federation movement is the image of the beast of Revelations [sic].(38)
As a result of the schism in the American Baptist Association, the Oklahoma churches sympathetic to the North American Baptist Association organized in 1952 a new state association named "Missionary Baptist Association of Oklahoma." A doctrinal statement similar to those of the North American Association and other states was incorporated into the new constitution. Again, statement number twenty relates to the present subject:
20. That we brand as unscriptural open communion, alien baptism, pulpit affiliation with heretical minieters, unionism, modernism, modern conventionism, one church dictatorship and all kindred evils arising from these practices.(39)
Associational Baptists in Other States.--The paragraphs above have
presented various state organization documents pertaining to pulpit
affiliation. Associational Baptist work in other states except Mississippi
is either relatively new or much weaker than the states considered thus
far. Further study in these states probably would be redundant and only
duplicate what has been discussed already. Associational Baptist work in
Mississippi is relatively strong, but the state association apparently has
never adopted a doctrinal statement.
National Associations
General Association.--The official Baptist General Association statements concerning baptism are those found in the New Hampshire Declaration of Faith.(40) Article fourteen sets forth the traditional Baptist position on the mode, subject, and design of baptism. A statement pertaining to baptism follows:
We believe that Christian baptism is the immersion in water of a believer [mode and subject], (Acts 8:36-39; Matt. 3:5-6; John 3:22-23) into the name of the Father, and Son, and Holy Spirit; (Matt. 28:19; Acts 10:47-48) to show forth in a solemn and beautiful emblem our faith in the crucified, buried, and risen Savior, with its effect, in our death to sin and resurrection to a new life; (Rom. 6:4; Col. 2:12) [design] . . . .(41)
The importance and necessity of baptism are shown in that "it is a prerequisite to the privilege of a church relation; and to the Lord's Supper."(42) Moreover, article thirteen states that "a visible church of Christ is a congregation of baptized believers."(43) The Baptist General Association Statement of Principles also makes a reference to "scriptural baptism."(44) Neither document, however, makes any allusion to "alien immersion."
American Baptist Association.--When the American Baptist Association was organized in 1924, the churches voted to "re-affirm its acceptance of the New Hampshire confession of faith."(45) The association's Doctrinal Statement, however, also makes one statement which apparently includes the concept of "proper administrator" in baptism:
10. . . . That the great commission [i.e., including the authority to baptize] was given to the church only.(46)
Apparently the first official reference to "alien immersion" appeared in 1928 in a resolution offered by J. T. Moore and passed by the association. Moore was secretary-treasurer of the association at the time. The resolution states:
Whereas the reception of alien immersion is the common practice of almost every church in the Northern Baptist Convention, even the churches known as fundamentalists, and is also the practice of many churches in the Southern Baptist Convention;
And whereas, this practice is contrary to the practice of New Testament Churches in apostolic days, and also the practice of loyal Baptists through the centuries from apostolic days to the present; and
Whereas this heretical practice subverts Baptist Churches, opens the flood gates to all sorts of error and loose practice that would, if possible, blot out true Baptist Churches from the earth;
Therefore be it resolved; that we, the messengers of the churches of the American Baptist Association, go on record as positively dealing against such a promiscuous practice, and that we recommend to the churches and pastors to be careful in accepting applicants for membership on letters from Baptist Churches, that the bearers of the letters have been baptized upon the authority of a Baptist Church. We also condemn so-called union meetings in which some engage.(47)
Significantly the resolution on alien immersion includes condemnation of another non-Landmark practice,"union meetings," as well as a reference to the Landmark position on "succession."
In 1941 the association voted(48) to add the following article to the Doctrinal Statement:
13. We believe that Baptism, to be valid must be administered by a Scriptural Baptist Church.(49)
Thus, for the first time, a statement on the necessity of proper administrator became part of the doctrinal statement of a national association of Associational Baptists.
In 1948 C. N. Glover offered a resolution condemning alien immersion and pulpit affiliation with pastors who practice it. The adopted resolution states:
Whereas, It is commonly reported that many so-called Baptist churches are following the prnctice of alien immersion by receiving members into their fellowship which have received only alien immersion for baptism;
Therefore, Be It Resolved, That the messengers of the churches at this session of the American Baptist Association go on record condemning this unscriptural practice, and that we draw the line of fellowship and pulpit affiliation, by not accepting these members on their baptism into our fellowship, nor inviting the pastors into our pulpits while they hold to this unscriptural practice.
This resolution is not to be construed to mean that we are drawing the line of fellowship botween us and any, of convention churches, who do not hold to the practice of alien immersion, that is, immersion for baptism administered by those who are not New Testament Baptists.(50)
In 1951, Vernon L. Barr offered a resolution which reaffirmed the earlier stand against alien immersion.(51) The association clerk noted in the minutes(52) that article thirteen already stated the association's position. Barr apparently was reacting to certain resolutions passed by state associations sympathetic to the North American Baptist Association which accused the American Baptist Association of practicing alien immersion. He stated:
Resolved that in as much as enemies of the Churches of the American Baptist Association have falsely accused said Churches of believing in and practicing Alien emmersion [sic] and open communion that we reaffirm our long taken and practiced position that it is unscriptural for churches to believe in or practice Alien emmersion [sic] or open communion.(53)
North American Baptist Association.-- At least three articles of the original Doctrinal Statement of the North American Baptist Association make reference to baptism. Article twelve alludes to mode, subject, and authority of baptism:
12. Water baptism (immersion) to be administered to believers only and by Divine authority as given to Missionary Baptist churches.(54)
Article twenty includes "alien immersion" in its list of "unscriptural" practices:
20. That we brand as unscriptural "open communion" (communion with any besides regular members of Scriptural churches), "alien baptism," "pulpit affiliation," "unionism, "modernism," modern conventionism, one-church dictatorship, and all kindred evils arising from these practices.(55)
The revised statement of 1957 retains "alien immersion" in article twenty.(56)
Article twenty-one is even more explicit:
21. He believe that baptism to be valid must be administered by the authority of a true Scriptural Missionary Baptist Church, and we believe that a so-called Baptist church which knowingly receives alien immersion is not a Scriptural Baptist Church, and its ordinances are not valid.(57)
The revised article now reads:
21. The only valid baptism is that administered by the authority of a scriptural Missionary Baptist Church. Any so-called Baptist Church which knowingly receives alien baptism and habitually practices this or other evils as those listed in statement 20 cannot be a scriptural Baptist Church, nor can its ordinances remain valid.(58)
Apparently the statement, in using the terminology "scriptural Baptist Church" and "scriptural Missionary Baptist Church," does not necessarily deny the validity of baptism from Baptist churches not affiliated with the North American Baptist Association.
State Associations
Baptist Missionary Association of Texas.--The document adopted at the 1919 session of the Baptist Missionary Association of Texas contains at least three statements germane to the question of baptism. Alien immersion is not mentioned per se, but a statement on authority indicates a rejection of such a practice:
6. That Christ is the only head and law giver of the church and has committed to her the keys of the kingdom, e. i. [sic], the supreme authority to execute his will in preaching the gospel, administering the ordinances and discipline.(59)
Mode, subject, and design of baptism are presented in the next statement:
7. That baptism is the immersion of believers in water in the name of the Holy Trinity and symbolizes the death, burial and resurrection. . . . (60)
Moreover, believer's baptism is alluded to in statement eight:
8. Baptist [sic] believe it is the privilege of each soul to enjoy access to God as the basis of individual accountability, that no one can enter the realm of spiritual life by inheritance of the flesh or by parental or other forms of proxy, hence loyalty to the truth and humanity forces them to reject infant baptism . . . . (61)
The 1931 "Statement of Faith" presents a similar position. It also accepts "the time-honored New Hampshire Confession of Faith and other declarations."(62) Baptism is alluded to in two articles. Article seven,"The Doctrine of the Church," states that
a church of Christ is a congregation of baptized believers [subject] associated by a covennnt of faith and fellowship of the gospel; observing the ordinances of Christ; . . . and exercising the gifts, rights and privileges invested in them [i.e., authority] by His word; . . . we believe the true mission of the church is found in the Great Commission . . . .(63)
This places the authority to baptize in the mission of the church. Article eight, "The Doctrine of Baptism and the Lord's Supper," presents other aspects of the nature of baptism:
We believe that Christian baptism is the immersion in water [mode] of a believer [subject]; into the name of the Father, the Son, and the Holy Ghost; to show forth in a solemn and beautiful emblem our faith in the crucified, buried and risen Savior, with its effect in our death to sin and resurrection to a new life [design]; that it is pre-requisite to the privileges of a church relation and to the Lord's Supper [importance and necessity] . . . .(64)
In 1950 T. Sherron Jackson and several others (Gerald D. Kellar, Harley L. Groom, and G. C. Henry) led in the adoption of a resolution endorsing the North American Baptist Association. The resolution used terminology which probably referred to the alleged practice of alien immersion by certain churches in the American Baptist Association.(65) The pertinent sections follow:
WHEREAS the North American Baptist Association has been organized because of the looseness and unscriptnrnl abuses of the American Baptist Association;
. . . . . . . . . . .
BE IT FURTHER RESOLVED: That the Baptist Missionary Association of Texas go on record as deploring the looseness and unscriptural abuses of the American Baptist Association;
BE IT FURTHER RESOLVED: That this body whole heartedly endorse and recommend to our churches the North American Baptist Association . . . . (66)
The 1954 "Re-Affirmation of Faith" endorses Pendleton's manual and also one by J. E. Cobb, thereby accepting the New Hampshire Confession. Article thirteen of the 1954 document defines church as "a visible, local congregation of baptized believers."(67) Baptism as a church ordinance is set forth in article eighteen:
18. We believe that baptism and the Lord's Supper are ordinances personally set in the church of the living God by the Lord Jesus Christ. Matt. 26:26-29; 28:19-20.(68)
Subject, mode, design, and authority of baptism are delineated in article nineteen:
19. We believe that baptism is the burial of a believer in water, symbolizing the death, burial and resurrection of Jesus Christ, and that it may only be performed by the authority of a local Missionary Baptist Church. Matt. 3:13-17; Mark 1:5-11; Acts 8:36-39; Rom. 6:4; Col. 2:12; Acts 10:47.(69)
The supplemental statements,"Because We Thus Believe," make two references to alien immersion:
l. We brand as unscriptural . . . alien baptism . . . and all kindred evils arising from these practices. . . .
. . . . . . . . . . . . . . . .
4. We hold that a so-called Baptist Church which knowingly receives alien immersion is not a Scriptural Baptist Church, and its ordinances are not valid.(70)
The official "Doctrinal Statement" of 1958 retains the same statements as those of the 1954 prototype quoted above.(71)
Associational Baptists in Arkansas.--The Doctrinal Statement of the Arkansas Missionary Baptist Association (1950) is very similar to that of the North American Baptist Association. Article sixteen affirms that "world wide missions" is based upon "the Great Commission which Christ gave his church (Matthew 28:19, 20)."(72) Proper mode, subject, and authority are delineated in article twelve:
12. Water baptism (immersion) to be administered to believers only and by Divine authority as given to Missionary Baptist Churches.(73)
Article twenty "brand[s] as unscriptural . . . 'alien baptism' and all kindred evils . . . ."(74) Article twenty-one echoes the language of the North American Baptist Association Doctrinal Statement:
21. We believe that baptism to be valid must be administered by the authority of a truly Scriptural Missionary Baptist Church, and we believe that a so-called Baptist church which knowingly receives alien immersion is not a Spiritual [sic] Baptist church, and its ordinances are not valid.(75)
Association Baptists in Missouri.--The first relevant reference in the Meramec Landmark Baptist Association was a resolution in 1951 condemning the American Baptist Association for alleged practice of alien immersion and other heresies, as well as endorsing the North American Baptist Association:
WHEREAS the heresies of alien immersion and open communion are becoming very prevalent among Baptists, and Whereas, certain leaders of the American Baptist Association have declared their belief that a so-called Baptist Church can practice alien immersion . . . and remain a scriptural Baptist Church with the authority to administer the ordinance; THEREFORE LET IT BE RESOLVED, That we the messenger body composed of messengers from the churches of the Meramec Association reaffirm our rejection of alien immersion and open communion.(76)
The Doctrinal Statement of 1960 makes several statements which reflect those of the North American Baptist Association:
12. Water baptism (immersion) to be administered to believers only and by Divine authority as given to Missionary Baptist churches.
...........................
20. These seperation [sic] of the Lord's Church from all so-called churches or church alliances which advocate . . . heresies . . . not in harmony with the Word of God. Open communion, alien baptism, . . . and all kindred evils . . . are unscriptural.
21. The only valid baptism is that administered by the authority of a scriptural Missionary Baptist Church. Any so-called Baptist Church which knowingly receives alien Baptism and habitually practices this or other evils as those listed in statement 20 cannot be a scriptural Baptist Church, nor can its ordinances remain valid.(77)
The wording of the "Statement of Principles or Articles of Agreement" of the Missouri State Association of Landmark Baptist Churches reflects the verbiage of the Baptist General Association and the American Baptist Association. Section five states that "The Association adopts as its own the confession of faith found in Pendleton's Church Manual [i.e., the New Hampshire Confession]."(78) Section six defines "a Baptist Church" as "a body of baptised [sic] believers in Jesus Christ" and mentions "scriptural baptism."(79) By 1950 section five had substituted for the reference to Pendleton's manual the following statement: "There are articles of faith found in different manuels [sic] written by Missionary Baptists which are generally believed by our churches."(80)
A resolution was passed in 1950 condemning the alleged practice of "alien immersion" by churches in the American Baptist Association.(81) The resolution apparently was substantially that adopted the next year by the Meramec Association.(82) The Doctrinal Statement approved in 1957 states:
15. That the great commission as recorded in Matthew 28:19-20 was given to the local church.
16. That (water) baptism (immersion) is to be administered (to believers) only and in Scriptural capacity.
17. That baptism to be valid must be administered by the authority of a true scriptural Missionary Baptist church, and that a so-called Baptist church which knowingly accepts alien baptism is not a scriptural church and its ordinances are not valid.(83)
Moreover, alien immersion is condemned in article twenty-one.(84) The revised edition of the constitution and Doctrinal Statement (1961) does not make any changes in the position on baptism.(85)
Associational Baptists in Louisiana.--The "Gospel Order" (i.e., Doctrinal Statement) of the Louisiana State (Baptist) Association affirms in article ten: "That the Great Commission given to the churches is the only unit that the churches have, and responsibility should be met by them according to their abilities."(86) Article twelve, moreover, asserts that "the Missionary Baptist church is the true Church of Christ, . . . and . . . the only custodian of His Great Commission . . . ."(87)
The Baptist Missionary Association of Louisiana Doctrinal Statement makes three references to the present subject:
13. . . . the Great Commission. [was given by] Christ to His church. (Matthew 28:19-20).
14. The two church ordinances as given by Christ are: (1) Water Baptism (immersion) to be administered to believers only and by Divine Authority as given to Missionary Baptist Churches; (2) the Lord's Supper as a church ordinance . . . to baptised [sic] believers only . . . .
. . . . . . . . . . . . . . . . . . .
19. . . . we brand as unscriptural . . . "alien baptism" . . . and all kindred evils. . . .(88)
Associational Baptists in Oklahoma.--The State Association of Oklahoma Baptist Churches adopted the New Hampshire Confession as printed in Pendleton's manual.(89)
The 1952 Doctrinal Statement of the Missionary Baptist Association of Oklahoma contains three articles pertaining to baptism. These are substantially those adopted in other states:
12. Water baptism by immersion as a local church ordinance to be administered to believers only and by divine authority as given to Missionary Baptist Churches.
.............................
23. . . . we brand as unscriptural . . . alien baptism . . . and all kindred evils. . . .
21. . . . baptism to be valid must be administered by the authority of a true scriptural Missionary Baptist Church. . . .(90)
Article one of the constitution itself, moreover, limits membership in the association to "Missionary Baptist Churches who do not knowingly receive alien immersion or practice open communion."(91)
Conclusion
Doctrinal Statements and other official resolutions of both national and state bodies of Associational Baptists have reflected the early and later Landmark tenet on "Baptism and 'Anti-Alien Immersion.'"
National Associations
General Association.--As noted earlier, the official doctrinal statement of the Baptist General Association was the New Hampshire Declaration of Faith. Article thirteen, "Of a Gospel Church," is the pertinent section of that confession. It states:
We believe that a visible church of Christ is a congregation of baptized believers; (I Cor. 1:1-13; Matt. 18:17; Acts 5:11; 8:1) associated by covenant in the faith and fellowship of the Gospel of Christ; (Acts 2:41-42, 47; II Cor. 8:5; I Cor. 5:12-13) observing the ordinances of Christ; (I Cor. 11:2, 23; II Thess. 3:6; Rom. 16:17-20) governed by His laws; (Matt. 28:20; John 14:14, 21; I John 4:21) and exercising the gifts, rights, and privileges invested in them by His word; (Eph. 4:7; I Cor. 14:12; Phil. 1:27) that its only scriptural officers are bishops or pastors and deacons; (Phil. 1:1; Acts 14:23; I Tim. 3) whose qualifications, claims, and duties are defined in the Epistles of Timothy and Titus.(92)
The words "visible church" appear, as well as a description of such a church. No reference is made to an "invisible" or "universal" church. Article five, "Definition," of the "Statement of Principles of the Baptist General Association" elaborates somewhat on the menning of "Baptist church":
By a "Baptist church" in this document is meant such a Baptist church as avowedly believes and distinctly teaches, among other Bible tenets, the following: The essential deity of Jesus Christ; the full inspiration and authority of the Bible as the written word of God; the absolute necessity of spiritual regeneration; salvation by grace through faith in Christ's atoning blood; scriptural baptism and membership in a Bnptist church as orderly and essential prerequisites to communion at the Lord's Supper as observed among Baptists.(93)
American Baptist Association.--Relevant material in the American Baptist Association's Doctrinal Statement appears in statement ten:
10. We also hold in common what real Baptists have ever held. That the great commission was given to the churches only. That in kingdom activities the church is the unit and the only unit that the churches have, and should exercise equal authority and responsibility should be met by them according to their several abilities.(94)
The visible/invisible controversy is not alluded to, but the expression "the church" is used in juxtaposition with "kingdom activities." The booklet containing the minutes for 1925, 1927, and 1928 (the association did not meet in 1926) contains on the back cover "Some Specific Principles." These are as follows:
1--Local Church Independence.
2--Church freedom from Boards.
3--Church Equality in Representation.
4--Church Sovereignty in Government.
5--Churches Controlling all Mission Endeavors.(95)
By 1940 two other principles were added which pertain to the Landmark tenet on Church and Government:
6. That the Church Is A Local Visable [sic] Congregation of Baptized Believers Covenanting Together To Do the Will of Her Head and Founder, Jesus Christ.
7. That We Are Born Into the Family of God by Repentance and Faith in Christ and That it Then Becomes Our Duty to Unite With the Local Church and Carry Out Our Responsibility.(96)
At the same association meeting, D. N. Jackson offered the following resolution which was adopted:
Whereas the Southern Baptist Convention, in its 1939 session, went on record as favoring the Universal, Invisable [sic] Church Theory, declaring that all the redeemed constitute the Church of Christ: and whereas, the Convention's pronouncement is subversive to orthodox Baptist doctrine on the nature of the church, and this pronouncement coming from a large qroup of Baptists will do damage to the faith in the eyes of our critics. Therefore be it resolved that this body express its disfavor of such a position, and that we call upon our convention brethren to correct this abuse upon the name Baptist.(97)
Apparently these were the first official American Baptist Association references to the Landmark denial of invisible or universal church. In 1941 a similar resolution was adopted:
Whereas as [sic] there is a prevailing tendency toward looseness and Universalism among Baptist [sic], and;
Whereas the Southern Baptist Convention is on record as having endorsed the Universal Church theory in its 1939 session, and;
Whereas, a lengthy discussion was carried in the American Baptist between Dr. D. N. Jackson and Dr. Carver on this subject:
Be it therefore resolved that this assembly of Messengers request the Sunday School Committee to publish all or a part of this discussion in pamplet [sic] form.(98)
North American Baptist Association.--The "Statement of Principles of Co-Operation" of the North American Baptist Association says in article three, "Membership," that
this Association is composed of regular Missionary Baptist Churches who are in sympathy with its effort in providing this medium of cooperation. By regular Missionary Baptist churches is meant those churches who hold tenaciously to the doctrines of the New Testament, believe in the principles of cooperation, fellowship, or association as taught in the New Testament Scriptures, and as defined in the Doctrinal Statement, Sections 20 and 21.(99)
Besides sections twenty and twenty-one,(100) at least two other sections contain Landmark tenets on "Church and Government":
15. The establishment of a visible church by Christ himself [sic] during His personal ministry on earth.
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18. That all Scriptural churches should ever be held as equal units as to their rights and privileges in their associated capacities.(101)
In the 1957 revised Doctrinal Statement, section eighteen was changed to read:
18. The right of scriptural churches to be held as equal units in their association capacities, with equal rights and privileges for all.(102)
State Associations
Baptist Missionary Association of Texas.--The document adopted by the Baptist Missionary Association of Texas in 1919 contains two sections referring to "Church and Government." Section five sets forth the relationship between church and kingdom and affirms the kingdom to be "a visible entity and not an invisible non-entity":
5. We confidentaly [sic] affirm that Christ did set up His church and in and through her did inaugurate his kingdom as a visible entity and not an invisible nonentity.(103)
Section six asserts the importance and "supreme authority" of the church:
6. That Christ is the only head and law giver of the church and has committed to her the keys of the kingdom, e.i. [sic] the supreme authority to execute his will in preaching the gospel, administering the ordinances and discipline.(104)
In the 1931 "Statement of Faith," article seven contains three paragraphs discussing "The Doctrine of the Church." One of these paragraphs is pertinent to the present inquiry:
We believe that a church of Christ is a congregation of baptized believers associated by a covenant of faith and fellowship of the gospel; observing the ordinances of Christ; governed by His laws; and exercising the gifts, rights and privileges invested in them by His word; that its officers of ordination are pastors, elders and deacons, whose qualifications, claims and duties are clearly defined in the Scriptures; we believe the true mission of the church is found in the Great Commission; First, to make disciples; Second, to build up the church; Third, to teach and instruct as He has commanded. We do not believe in the reversal of this order. We hold that the local church has the absolute right of self government, free from the interference of any hierarchy of individuals or organizations; and that the one and only superintendent is Christ through the Holy Spirit; that it is scriptural for true churches to co-operate with each other in contending for the faith and for the furtherance of the gospel; that every church is the sole and only judge of the measure and method of its co-operation; on all matters of membership, of polity, of government, of discipline, of benevolence, the will of the local church is final.(105)
The 1954 "Re-Affirmation of Faith" contains three sections relevant to the nature of the church:
13. We believe that the church was personally founded by Jesus Christ during His ministry on earth; that it is a visible, local congregation of baptized believers, associated by covenant in the faith and fellowship of the gospel; observing the ordinance of Christ; governed by His law; and exercising the gifts, rights, and privileges invested in her by His word; that her only scriptural officers are bishops or pastors and deacons, whose qualifications, claims, and duties are clearly defined in the Epistles to Timothy and Titus. Matt. 4:18-22; 16:18; 1 Cor. 1:1-13; Matt. 18:15-20; 1 Tim. 3.
14. We believe that the church is the pillar and ground of the truth, and that our Lord's churches have had a continuous existence from His day till now. 1 Tim. 3:15; Matt. 16:18; Matt. 28:18-20; Eph. 3:21.
15. We believe that Christ commissioned His churches to preach the gospel to all nations of the earth. Matt. 28:18-20.(106)
Within the supplemental statement, "Because We Thus Believe," is a direct denial of the universal church concept:
3. We do not believe in the universal church, that is, that the church includes all the regenerated whoever and wherever they are. The New Testament knows nothing about a big, universal church, composed of all the redeemed.(107)
The official Doctrinal Statement adopted in 1958 does not differ from any of the statements of the 1954 document quoted above.
Associational Baptists in Arkansas.--In article three, "Membership," the "Statement of Principles of Cooperation of the Arkansas Missionary Baptist Association" defines the expression "regular Missionary Baptist Church" as follows:
Section 2. By a regular Missionary Baptist Church is meant one which teaches the doctrines of the New Testament pertaining to the church, believes in the principles of cooperation or association as taught in the New Testament Scriptures, as set forth or defined in the Doctrinal Statement, Sections 20, 21.(108)
The Doctrinal Statement contains at least two sections relating to "Church and Government":
15. Establishment of a visible church by Christ Himself during His Personal ministry on earth.
.....................................
18. That all Spiritual [sic] churches should ever be held as equal units as to their rights and privileges in their associated capacities.(109)
Associational Baptists in Missouri.--Statements fifteen and eighteen of the Meramec Landmark Baptist Association are identical with those of the North American Baptist Association.(110)
Section six of the "Statement of Principles or Articles of Agreement" of the "Missouri State Association of Landmark Baptist Churches" defines "Baptist church" as follows:
Section 6. By a Baptist Church in these principles is meant a body of baptized believers in Jesus Christ, covenanted together in the faith and fellowship of the gospel, and who hold, and teach among other tenets the full essential Deity of Jesus Christ, the full inspiration of the Bible as the written word of God, the absolute necessity of spiritual regeneration, salivation by Grace through faith in the atoning blood of Jesus Christ, scriptural baptism and a membership in an orderly orthodox Baptist Church is essential to commune at the Lord's Table.(111)
Within "Our Declaration of Faith," adopted in 1957, the churches of the Missouri state association set forth at least three statements which pertain to "Church and Government":
13. The establishment of a visible church on earth during His personal ministry on earth.
. . . . . . . . . . . . . . . . . .
15. That the great commission as recorded in Matthew 28:19-20 was given to the local church.
. . . . . . . . . . . . . . . . . .
19. That all churches of this Association ever be held as equal units as to their rights and privileges in their associated capacities.(112)
Associational Baptists in Louisiana.--At least two sections of the "Gospel Order" of the Louisiana State Baptist Association are pertinent to the present study:
10. That the great Commission given to the churches is the only unit that the churches have, and responsibility should be met by them according to their abilities.
. . . . . . . . . . . . . . . . . .
12. We believe the Missionary Baptist church is the true Church of Christ, was organized and commissioned by Him and has been in existence in the world ever since Christ set it to work, and that it will continue to function as the only custodian of His Great Commission to His glory until He comes again and redeems the bodies of all saints and presents the same to God, the Father without spot or wrinkle or any such thing. Eph. 3:21 and 5:27.(113)
The Doctrinal Statement of the Baptist Missionary Association of Louisiana contains at least two references to the nature of the church:
12. Establishment of a visible church by Christ Himself during His personal ministry on earth.
. . . . . . . . . . . . . . . . . .
17. That all Scriptural churches should ever be held as equal units as to their rights and privileges in their associated capacities.(114)
Article three, section two, of the "Statement of Principles of Co-Operation" of this association has a definition of "regular Missionary Baptist Church":
Section 2. By a regular Missionary Baptist Church is meant one which teaches the doctrines of the New Testament pertaining to the church, believes in the principles of co-operation or association as taught in the New Testament Scriptures, as set forth or defined in the Doctrinal Statements, Sections 14 and 19.(115)
Associational Baptists in Oklahoma.--Articles fifteen and eighteen of the Doctrinal Statement of the Missionary Baptist Association of Oklahoma are identical to the same articles in the Doctrinal Statement of the North American Baptist Association.(116)
Conclusion
The Landmark tenet on "Church and Government" is clearly reflected in the official doctrinal statements and resolutions of Associational Baptists. Not all of the issues, however, are present. Since 1940 various doctrinal statements have emphasized that the church is visible and not invisible. Only article ten of the American Baptist Association and section five of the 1919 document adopted by the Baptist Missionary Association of Texas say anything about the relationship of church and kingdom. Moreover, throughout their history, especially since the days of the General Association, Associational Baptists have referred to and defined what they meant by "regular" or "scriptural Missionary Baptist Churches." These presuppositions have been the bases for their other Landmark beliefs.
IV. Succession
Belief in church succession has been a Landmark tenet accepted by Associational Baptists apparently from the beginning of the movement.(117) This doctrine, however, has not received much attention in the doctrinal statements.
National Associations
General Association.--The constitutions of neither the General Association of Baptist Churches nor the Baptist General Association make any reference to belief in church succession. The New Hampshire Confession of Faith, moreover, does not either.
American Baptist Association.-The Doctrinal Statement adopted by the American Baptist Association in 1924 has a statement affirming the doctrine of church succession. Following the traditional Landmark argument about "Christ's veracity," the article bases the doctrine on "the great commission":
12. "We believe that the great cmomission [sic] teaches that there has been a succession of missionary Baptist churches from the days of Christ down to this day." [Quotation marks appear in the text.](118)
In 1942 the association adopted a "Resolution of Protest and Petition" to the United States Government because Baptist "boys" serving in the armed forces were being classified as "Protestants." The resolution stated in part:
Whereas, as [sic] Baptists are not Protestants, but are older than Catholics as a religious group,
And, whereas our boys in the Army and Navy are forced to accept a classification religiously as Protestants,
Be it resolved that we the messengers of the churches composing the American Baptist Association feel that it is an injustice to us and to our sons in the service to be forced to such a classification, and we do hereby petition the governmental authorities at Washington to make such rules and regulations as will permit all men in the service, where religious preferences are requested, to be classified as Baptists and identified as such.(119)
This conviction is found in earlier Landmark literature.
North American Baptist Association.--Both the 1950 and 1957 versions of the North American Baptist Association's Doctrinal Statement have the same statement on succession, called "perpetuity":
17. Perpetuity of Missionary Baptist churches from Christ's day on earth until His second coming.(120)
State Associations
Baptist Missionary Association of Texas.--Apparently the first reference to church succession in Baptist Missionary Association of Texas documents appears in the 1954 "Re-Affirmation of Faith." Article fourteen reads:
14. He believe that the church is the pillar and ground of the truth, and that our Lord's churches have had a continuous existence from His day till now. 1 Tim. 3:15: Matt. 16:18; Matt. 28:18-20; Eph. 3:21.(121)
The version adopted in 1958 does not change the wording.
Associational Baptists in Louisiana.--The "Gospel Order" (i.e., Doctrinal Statement) of the Louisiana State Baptist Association (1938) contains a statement very similar to that of the American Baptist Association. It, too, connects church perpetuity or succession with the great commission:
12. We believe the Missionary Baptist Church is the true Church of Christ[,] was organized and commissioned by Him and has been in existence in the world ever since Christ set it to work, and that it will continue to function as the only custodian of His Great Commission to His glory until He comes again and redeems the bodies of all saints and presents the same to God, the Father, without spot or wrinkle or any such thing. Eph. 3-21 and 5-27 [sic]. (122)
The Doctrinal Statement of the Baptist Missionary Association of Louisiana adopted in 1954, however, contains a statement identical with that of the North American Baptist Association.(123)
Associational Baptists in Arkansas, Missouri, and Oklahoma.--The first doctrinal statements in Arkansas, Missouri, and Oklahoma to affirm belief in succession appeared after the formation of the North American Baptist Association. As in the case of Louisiana, the constitutions of these states have doctrinal statements with articles on perpetuity identical in wording to that of the North American Baptist Association.(124)
National Associations
General Association.--Article fourteen of the New Hampshire Declaration of Faith speaks "Of Baptism and the Lord's Supper." This article affirms that baptism
is a prerequisite to the privilege of a church relationship and to the Lord's Supper, (Acts 2:41-42; Matt. 28:19-20) in which the members of the church by the sacred use of bread and wine, are to commemorate together the dying love of Christ; (I Cor. 11:26; Matt. 26:26-29) preceded always by solemn self-examination. (I Cor. 11:28; 5:1, 8).(125)
The expression "members of the church" may not necessarily presuppose non-intercommunion, but it is compatible with it. A clause in article five of "Statement of Principles of the Baptist General Association" also is ambiguous at this point:
Scriptural baptism and membership in a Baptist Church as orderly and essential prerequisites to communion at the Lord's Supper as observed among Baptists.(126)
American Baptist Association.--The Doctrinal Statement of the American Baptist Association makes no reference to the Lord's Supper. The resolution presented by Barr in 1951 against alien immersion, however, also refers to "open communion":
Resolved that . . . we reaffirm our long taken and practiced position that it is unscriptural for churches to believe in or practice . . . open communion.(127)
Probably "open communion" here and in other documents does not mean "intercommunion."(128)
North American Baptist Association.--In the Doctrinal Statement of the North American Baptist Association appear at least two references to the Lord's Supper:
13. The Lord's Supper as a church ordinances [sic] is to be ministered [sic] to baptized believers only and in Scriptural church capacity.
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20. That we brand as unscriptural "open communion" (communion with any besides regular members of Scriptural churches), . . . and all kindred evils arising from these practices.(129)
The expression "as a church ordinances [sic] . . . and in Scriptural church capacity" may imply non-intercommunion.(130) Article twenty definitely does not interpret "open communion" as being intercommunion. The revised version of 1957 changed the wording a little but is still vague at this point. The explanatory statement about open communion was omitted also.(131)
State Associations
Baptist Missionary Association of Texas.--The document adopted by the Baptist Missionary Association of Texas in 1919 contains at least two statements referring to communion. Article six affirms that "Christ . . . has committed to her [i.e., the church] . . . the supreme authority to execute his will in peaching the gospel, administering the ordinances and discipline."(132) This makes the Lord's Supper a church ordinance. Article seven compares the ordinances in their symbolism and representation of the death of Christ:
7. . . . Likewise the Lord's Supper is to represent the broken body and shed blood in perpetual memorial until he comes.(133)
Two articles of the 1931 "Statement of Faith" contain references to the Lord's Supper. Article seven, "The Doctrine of the Church," states that "a church of Christ is a congregation of baptized believers associated by a covenant of faith and fellowship in the gospel; observing the ordinances of Christ . . . .(134) This discusses the ordinances in juxtaposition with the church--a local congregation. Article eight, "The Doctrine of Baptism and the Lord's Supper," states that baptism
is pre-requisite to the privileges of a church relation and to the Lord's supper; in which the members of the church, by the sacred use of bread and wine are to commemorate together the dying love of Christ; preceded always by solemn self-examination.(135)
The 1954 "Re-Affirmation of Faith" makes three references to communion. Article eighteen states that the Lord's Supper is "set in the church":
18. We believe that baptism and the Lord's Supper are ordinances personally set in the church of the living God by the Lord Jesus Christ. Matt. 26:26-29; 28:19-20.(136)
Article twenty sets forth the symbolic meaning of the Supper and says that it is "restricted":
20. We believe that the Lord's Supper is a memorial spread and administered [sic] by the authority of a local missionary Baptist Church, that it symbolizes the broken body and the shed blood of the Son of God, and that it is restricted to those who hold membership in a New Testament Church. 1 Cor. 11:17-34.(137)
Article one of the supplemental section, "Because We Thus Believe," categorizes "open communion" as being "unscriptural."(138) The official Doctrinal Statement adopted in 1958 did not change the wording of any of these statements about communion.(139)
Associational Baptists in Arkansas.--Except for one word, "Spiritual," the Arkansas Missionary Baptist Association's statement about the Lord's supper is identical with that of the North American Baptist Association:
13. The Lord's Supper as a church ordinance is to be ministered [sic] to baptized believers only and in Spiritual church capacity.(140)
Article twenty also, which brands "open communion" as "unscriptural," is almost identical with article twenty of the North American Baptist Association's Doctrinal Statement.(141)
Associational Baptists in Missouri.--Section six of the "Statement of Principles or Articles of Agreement" of the Missouri State Association of Landmark Missionary Baptist Churches specifies that "Scriptural baptism and a membership in an orderly orthodox Baptist Church is essential to commune at the Lord's Table."(142) This phraseology apparently endorses intercommunion. The Declaration of Faith of this association, adopted in 1957, is almost identical to the North American Baptist Association statement:
18. That the Lord's Supper as a church ordinance is to be administered to her members only and in scriptural church capacity.(143)
The expression "to her members only and in scriptural church capacity" may imply non-intercommunion. Article twenty-one states also "that we oppose open communion . . . ."(144)
The Meramec Association by 1960 had incorporated into its Doctrinal Statement virtually the two statements about communion from the North American Baptist Association document:
13. The Lord's Supper a church ordinance to be administered to baptized believers only and in Scriptural church capacity.
. . . . . . . . . . . . . . . . . .
20. The seperation [sic] of the Lord's Church from all so-called churches . . . which advocate . . . open communion . . . and . . . kindred evils . . . . (145)
In 1950 and 1951 both the Missouri state association and the Meramec association adopted resolutions re-affirming their "rejection of alien immersion and the practice of open communion."(146)
Associational Baptists in Louisiana.--The "Doctrinal Statements [sic]" of the Louisiana State Baptist Association does not allude to the Lord's Supper. The Doctrinal Statement of the Baptist Missionary Association of Louisiana, adopted in 1954, contains two references to the Lord's Supper:
14. . . . (2) the Lord's Supper as a church ordinance is to be ministered to baptised [sic] believers only and in Scriptural church capacity.
..................................
19. That we brand as unscriptural "open communion" . . . .(147)
Associational Baptists in Oklahoma.--The Doctrinal Statement of the Missionary Baptist Association of Oklahoma contains the two statements from the North American Baptist Association statement (i.e., articles thirteen and twenty in both documents).(148) Furthermore, article one of the Articles of Agreement, "Membership," states that the association is
"composed of Missionary Baptist Churches who do not knowingly receive alien immersion or practice open communion."(149) By specifying these two practices in the constitution itself, this document underscores the seriousness with which Associational Baptists have looked on them; but non-intercommunion is not mentioned.
At least five areas relating to mission work stand out in Associational Baptist documents (association articles or agreement, doctrinal statements, and resolutions). These areas are: (1) stated purposes and/or objectives and (2) membership of the associations; (3) emphasis on "church sovereignty and equality"; (4) mechanics of Associational Baptist mission work; and (5) critical references to Convention Baptists and other Associational Baptist groups. Most of these areas appear to have arisen in direct reaction to corresponding constitutional structures and missions practices of Convention Baptists and other missionary Baptists. The unique issues however, therefore, require that the format of the following analysis will depart from that of the previous sections of the present chapter.
Stated Purposes and Objectives
of Associations
National Associations.--Both the Baptist General Association in 1905 and the General Association of Baptist Churches in 1907 maintained that their object was "the evangelization of the world according to the methods found in the New Testament."(150) The "Statement of Principles of the Baptist General Association" had been broadened by 1915 to read that
the leading object of this Association shall be evangelization, the planting and supporting of Baptist churches in North America, and in all lands, among all the nations and tribes of the earth. Attention may also be given to various Baptist interests . . . such as education, literature, and general Christian philanthropy.(151)
The "Articles of Agreement of the American Baptist Association" also emphasizes "missions on a New Testament basis":
The object of this Association is to encourage cooperation and Christian activity among the churches, to promote interest in, and encourage missions on a New Testament basis among all peoples, to stimulate interest in Christian literature and general benevolence, and to provide a medium through which the churches may cooperate in these enterprises.(152)
Similarly, the "Statement of Principles of Co-Operation of the North American Baptist Association" bases its purpose on the biblical teaching of "the great commission":
The purpose of this Association is to encourage and foster cooperation of the churches composing it in carrying out the will of our Lord as expressed in the great commission as stated in Matthew 28:18-20, which means that it will seek to promote the interest in the full and liberal support of missionaries in the home and foreign lands; . . . to promote . . . Christian literature, . . . general benevolences, and . . . Christian education, and to provide a medium through the churches may cooperate in these enterprises.(153)
State Associations.--The Constitution of the Baptist Missionary Association of Texas emphasizes "missionary and educational enterprises":
The object of this Association shall be to awaken deeper interest in the welfare of the denomination, to cultivate a closer union among the Churches, and to endeavor to produce and perpetuate the very greatest possible activity as to missionary and educational enterprises and as to the widest scope of denominational benevolence.(154)
The stated purpose of the Arkansas Missionary Baptist Association is similar to the wording of the North American Baptist Association constitution. Section one of article two gives a general statement: "The purpose of this Association is to put into effect, in a co-operative way, the will of the Lord delivered to His churches."(155) Section two specifies the promotion of missionary support, benevolence, Christian education, publications, and a medium for church cooperation as the areas of the general mission of the church.(156)
The constitution of the Missouri State Association of Landmark Missionary Baptist Churches states that "the object of this Association shall be to promote the interest of State, Interstate and Foreign Missions, along the line of and in harmony with the principles of the American Baptist Association."(157) By 1950 this statement was revised to include essentially what is stipulated in the North American Baptist Association constitution. (158)
Two rather general statements about objectives appear in the "Constitution and By-Laws of the Meramec Landmark Baptist Association." The "Preamble" states that "the object of this Association is to promote the edification of our souls, the conversion of sinners, and the glory of God."(159) The second by-law explains:
2d. The objects of the Association are to promote union among the Children of God; for effecting all which, they are authorized to adopt the arrangements they judge proper; provided such arrangements are in accordance with the intentions of the union as expressed in the Preamble, and directed by the word of God.(160)
Article three of the "Doctrinal Statements" (i.e., constitution) of the Louisiana State (Baptist) Association appears to state essentially, in content if not in precise wording, the objectives set forth in article two of the American Baptist Association Articles of Agreement.(161) The Louisiana statement, however, stipulates "the [great] commission" as its basic purpose for existence.(162) The stated purpose of the Baptist Missionary Association of Louisiana, adopted in 1954, is exactly the verbiage of the Arkansas Missionary Baptist Association.(163)
Article three of the State Association of Oklahoma Baptist Churches constitution states:
The object of this Association is the propagation of the gospel of Jesus Christ in all the world according to New Testament methods; the publication of sound Baptist literature; the education of our Baptist youth and especially our young ministers, and the fostering of Baptist orphanages, and the support of indigent Baptist ministers.(164)
The Articles of Agreement of the Missionary Baptist Association of Oklahoma include two allusions to the purpose of its existence. The "Preamble" speaks of "a sincere desire for the promotion of the divine teachings of church and ministerial equality."(165) Article three includes as "the purpose of this co-operative work of the churches of our Lord" reference to missions, educational and benevolent institutions, and "cultivation of a deeper fraternal spirit of co-operation among the churches and brethren."(166)
Summary.--In all of the statements presented above, emphasis has been given to the belief that associations of churches are necessary for the most fruitful obedience to the commands and teachings of Jesus Christ. The documents presuppose that, although Baptist churches are independent, God has intended mutual cooperation among His churches.
Constituent Membership of Associations
National Associations.--All three of the national associations discussed historically in chapter four and doctrinally in the present chapter state that the membership of their respective bodies is composed of Baptist churches.(167) All of these articles on membership presuppose that, although the associations are composed of churches, the annual sessions are composed of messengers (people) from churches. Moreover, only member churches can send messengers, and each church is entitled to the same number of messengers, regardless of size of membership or financial support to the work of the association.(168) These presuppositions were issues in the controversies with Convention Baptists.(169)
By 1915, however, the Baptist General Association had changed its constitution to read:
This Association when assembled shall be composed by messengers elected by churches in sympathy with its doctrine, purposes and work, and of such messengers only. Such church may elect three messengers.(170)
The revised wording of the article on membership does not contradict the earlier position relative to the association's being composed of churches, although it is ambiguous. Ironically, in stipulating that messengers must be in sympathy with the purposes and work of the association ("such messengers only"), the association was almost guilty of doing what Texas Associational Baptists had fought so hard against in the "Hayden Controversy"--i.e., of adopting a "Ninth Article" to its constitution! Both the earlier Statement of Principles of the General Association of Baptist Churches and the article on membership in the American Baptist Association constitution state that each church will determine the qualifications of its own messengers.(171) This stipulation was in reaction to the controversy in Texas surrounding the rejection of S. A. Hayden as a messenger at several meetings of the Baptist General Convention of Texas. As has been discussed in chapter four, the immediate controversy which led to the formation oi the North American Baptist Association was related to this same issue. The North American Baptist Association, therefore, by constitution requires that messengers must be members of the churches they represent:
Each church in this Association is entitled to three messengers chosen from her own membership, the qualifications of said messengers being determined by the church electing them.(172)
State Associations.--The constitutions of several state associations declare that the respective associations are composed of Baptist churches.(173) The constitutions of several other associations do not specifically stipulate this, but other statements imply such a composition.(174)
The Meramec Landmark Baptist Association has an interesting article on membership which states in part:
3.--The Association shall be composed of brethren, chosen by the churches in union, which they represent . . . .(175)
In the early years of this association, each church was "entitled to three delegates [sic]; and all ordained Ministers belonging to the Association . . . [were] entitled to a permanent membership."(176) In 1951, however, this special provision for ministers was dropped.(177)
All of the other associations in this study have rules stimulating that all member churches are entitled to an equal number of messengers. The associations which are composed of churches affiliated with the North American Baptist Association, moreover, have statements requiring that messengers must be members of the churches they represent. The constitutions of the Baptist Missionary Association of Texas, Arkansas Missionary Baptist Association, Missouri Missionary Baptist Association, Baptist Missionary Association of Louisiana, Mississippi Baptist Association, and the Missionary Baptist Association of Oklahoma have statements guaranteeing that the member churches determine the qualifications of the messengers representing them.(178)
Church Sovereignty and Equality
National Associations.--As illustrated in the practice of each church being represented by an equal number of messengers at associational meetings, the national associations in this study have emphasized equality among churches. The relationships between association and member churches are seen as executive (association) and legislative (churches) roles. The Statement of Principles of the General Association of Baptist Churches stipulates that "each church is entitled to equal privileges in all business transactions."(179)
Two sections of the Articles of Agreement of the American Baptist Association pertain to the relationship between churches and association. Article five promises that the association
shall exercise no ecclesiastical authority, but it shall by every precaution recognize the sovereignty of every individual church. It shall also encourage on the part of the churches and messengers the greatest possible freedom of expression in discussing matters pertaining to its work, and the pre-eminence of missions and evangelism in the work of the churches.(180)
In discussing "Powers," article six states that "the powers of this Association shall be limited to the execution, according to the teachings of the New Testament, of the will of the churches composing it . . . ."(181)
The constitution and Doctrinal Statement of the North American Baptist Association are sensitive at these same points also. The "Preamble" begins with the following phrase: "With a profound conviction of the Bible doctrine of church and ministerial equality . . . ."(182) Two articles, moreover, amplify this conviction. Article five contains a sentence which states:
It [i.e., the association] will exercise no ecclesiastical authority whatsoever, but it will, by every precaution, recognize the autonomy and independence of each individual church.(183)
Discussing "Powers," article six is very similar in wording to the constitution of the American Baptist Association:
The powers of this Association are limited to the execution of the expressed will of the churches composing it according to the teachings of the New Testament Scriptures; and the Association, in its annual sessions, will elect such officers as are necessary . . . , appoint such committees as are necessary, and transact any business as may be directed by the churches composing it.(184)
Two articles of the Doctrinal Statement, moreover, are related to this concern:
18. That all Scriptural churches should ever be held as equal units as to their rights and privileges in their associated capacities.
19. That all Scriptural associational assemblies and their committees are servants of the churches.(185)
Importance of the statements on church equality and sovereignty is magnified in light of the gospel missions controversy of the late nineteenth century, the Hayden controversy in Texas, and the schism in the American Baptist Association which resulted in the formation of the North American Baptist Association in 1950.(186)
State Associations.--The constitutions and doctrinal statements of all of the state associations being considered in the present study contain basically the same concerns for church equality and proper church/association relationships. The constitutions written prior to 1950 are very similar in wording to those of the General and American Baptist associations. Constitutions and doctrinal statements written after the division in 1950 echo the North American Baptist Association document. Because of the apparent similarities, these will not all be analyzed in detail.(187) The various doctrinal expressions of the Baptist Missionary Association of Texas, however, will be analyzed as illustrative of the Associational Baptist positions of both pre- and post-1950 periods.
Two articles of the Texas association's constitution are germane here. In setting forth the "Nature of this Body," article four states:
This Association shall be in nature a joint auxiliary to the Churches composing it. It is formed not for any ecclesiastical end, but for purely benevolent purposes.(188)
Article five, "Principles of this Body," promises:
This Association shall recognize the freedom of speech as essential to the highest achievements in its work, It shall stand or fall, on its own conformity to truth. It shall exercise no ecclesiastical authority, but it shall, by every precaution, recognize the sovereignty of every individual Church. It shall also encourage on the part of the Church and the Messengers the greatest possible freedom of expression in discussing matters pertaining to its work.(189)
The document entitled "Our Position Defined," which was adopted in 1919, contains two sections which touch on these concerns. Article six emphasizes that "the church . . . [has] the supreme authority to execute his [sic, i.e, Christ's] will in preaching the gospel . . . ."(190) Article ten calls upon
all of our brethren, who hold un-scriptural views of organized work, placing His church upon an equality with human societies and dividing the honor which belongs to her with them, to come and stand with us on the church unit plan of organized gospel effort in harmony with the sacred principles as handed down to us by our suffering fathers.(191)
The 1931 "Statement of Faith" affirms:
We hold that the local church has the absolute right of self government, free from the interference of any hierarchy of individuals or organizations; and that the one and only superintendent is Christ through the Holy Spirit; that it is scriptural for two churches to cooperate with each other in contending for the faith and for the furtherance of the gospel; that every church is the sole and only judge of the measure and method of its cooperation; on all matters of membership, of polity, of government, of discipline, of benevolence, the will of the local church is final.
. . . . . . . . . . . . . . . . . .
We believe that churches may scripturally cooperate together on terms of perfect equality by voluntarily contributing their means to the support of missions, benevolence and Christian education through the churches agreed upon by the messengers when assembled in annual session.(192)
The 1954 "Re-Affirmation of Faith" contains one section which restates earlier Association Baptist convictions on church/association relationships:
16. We believe in the association of churches in missionary, Christian education, and benevolent work, under the leadership of the Holy Spirit, and governed by the laws of the New Testament; and that the churches are units, and should have equal rights in their associated work without being burdened with society, numerical or money basis of representation. 2 Cor. 8.(193)
In the official Doctrinal Statement of 1958, statement sixteen is revised, but the same concerns are present:
16. We believe that Baptist churches may Scripturally associate together, in missionary, Christian education, and benevolent work, under the leadership of the Holy Spirit, and governed by the laws of the New Testament; and that the churches are unfits and should have equal rights in their associated work without being burdened with society, numerical or money basis of representation. 2 Cor. 8.(194)
Mechanics of Associational Baptist
Mission Work
National Associations.--Mission work conducted through the auspices of the General Association of Baptist Churches was very similar to the "Gospel Missions" plan suggested earlier by J. N. Hall. Several of the basic presuppositions of authority for such work have appeared already in the previous discussion on "Church Sovereignty and Equality." At least six of the fourteen articles contained in the association's "Statement of Principles" (i.e., articles eight-thirteen) pertain to the means of conducting mission work.
Article eight establishes a committee "on finance and information" and a treasurer. The committee was to be composed of one member from each state represented in the association.(195) The missionaries were to be "appointed or endorsed by the churches." The complete text of article
eight follows:
For the purposes of service and information, a committee of one from each State on finance and information, one of whom will be the treasurer, as set forth by example in II Cor., 8th chapter, where the churches jointly chose brethren to travel, collect and disburse funds for a specific purpose, give the churches information by visiting, preaching, writing letters and encouraging the good work, be nominated to the churches. Such committee to have no authority to appoint or otherwise control missionaries, but simply to serve the churches if the churches choose to use them.
Sec. 2. The committee on Information will inform the churches of the needs of the missionaries, of any missionaries who may be appointed or endorsed by the churches, of the amount of funds on hand, and of such missionaries as may desire to go to the work. But this committee will in no wise interfere with such churches and missionaries as may desire to work independently.
Sec. 3. Duty of the Treasurer. The treasurer will receive and apply funds as designated, conduct such correspondence as his duties may require, render an annual audited report to the messengers in annual meeting, keep all accounts and records, turn the same over to his successor, and receive such compensation for his services as may be suggested by the messengers and agreed upon by the churches.
Sec. 4. We suggest that all churches and individuals contributing direct to the missionaries on the field report the same to the treasurer, that the amounts may be tabulated in his report.(196)
Article nine sets forth the amount of financial support the association will provide, as well as refers to missionary appointment "by [any] one of the . . . churches.":
This Association will assist in the support of Home and Foreign missionaries who have been appointed by one of the co-operating churches as fully as the funds for these purposes will justify.(197)
Article ten, following Hall's suggestions, emphasizes voluntary co-operation and freedom of the churches:
This statement of principles is submitted to the churches for their consideration, and such action as in their independence and wisdom they may desire to take, but it is explicitly understood that this meeting of messengers has no authority to legislate for the churches, or bind them in any manner, it being the desire of all to secure voluntary co-operation in the work contemplated, and the action and recommendation of the messengers are subject to the endorsement of the churches, it being the avowed sentiment of this meeting of messengers that the churches are absolutely free to work as the New Testament directs.(198)
Article eleven explains how funds were to be secured:
When a church desires the aid of the churches of this Association, in sending out a missionary to any field, we suggest that said church correspond with the nearest sister churches, stating the amount necessary for full support; stating the amount the appointing church will give, and calling on sister churches to adopt and help support the same missionary until his support is fully provided.(199)
Article twelve calls for a treasurer's salary of $300, from funds designated for that purpose:
We would suggest that it be understood by the churches co-operating that a sufficiency of funds contributed be appropriated for the support of the treasurer at the rate of three hundred dollars per annum.(200)
Article thirteen calls for reports from the missionary:
Each missionary is requested to make duplicate reports, one to the church appointing him to the work and one to the committee on information.(201)
By 1915, however, several modifications had taken place in the constitution and in the mechanics of mission work. The constitution of the Baptist General Association contains two articles which are germane here. Article six, section four, sets forth the duties of the treasurer; the relevant part follows:
Sec. 4. The Treasurer of the Association shall also be Treasurer of the Missionary Committee, and shall hold all money and all evidences of property belonging to the Association. He shall pay out money only on the order of the Association or of the Missionary Committee, except where funds are designated by churches, and shall make full report of the financial condition of the Association at each annual meeting.(202)
Pertinent stipulations about mission work are combined into article seven, "Missionary Committee." Section one represents a major change in the composition of this committee. It had grown successively from a three-member committee "on finance and information" in 1905 to one with a member from each state in 1907, then to a large "Missionary Committee," certainly more in line with the emphasis on church equality. Section one states:
The Missionary Committee shall consist of one member from each church when elected by his church, and seven members thus elected and certified to the Association shall constitute a quorum.(203)
Section two discusses the authority and function of the Missionary Committee:
The Missionary Committee shall have the oversight of such work as may be committed to it by the Association from time to time, but shall have no authority, jurisdiction or oversight over the missionaries. It shall be the specific duty of the Missionary Committee to cooperate with the missionaries in regard to the fields and the work to be done, and with the churches in raising funds for the work; to make a full report of the work done during the year to the annual meeting of the messengers; to gather for the information of the messengers the needs of the field, the names and amount of compensation needed by all brethren set apart by their churches for mission work; the amount of funds the Association may reasonably hope to secure for the work of the ensuing year; all this information to be submitted to the Association at each annual meeting, in order that the messengers may act intelligently in laying out the work. It shall be the duty of the Missionary Committee to suspend the compensation of any missionary who may be charged with heresy or immoral conduct until such charges shall be passed upon by the church of which he is a member; which charges they shall bring to the attention of the church.(204)
Section three explains how missionaries were elected:
The messengers at each annual meeting may elect by private ballot out of those who have already been set apart by their churches and brought to their attention by the Missionary Committee, as many missionaries as it may be thought wise to send forth; but they shall make no laws or rules to govern them in their work.(205)
Section four makes provision for "direct" missions:
This Association will encourage churches and groups of churches in sending out and supporting, in their own way, missionaries direct, provided, first, that such missionaries be requested and urged to report all contributions through the Missionary Committee, for the information and protection of all; and, provided, second, that such missionaries and churches work in harmony with the missionaries sent out by the churches through this Association. We cordially invite all such churches to send messengers to the annual meetings of this Association.(206)
Stipulations for conducting proper mission work appear in at least three articles of the constitution of the American Baptist Association. Article seven, "Officers," calls for the election of a treasurer and "Corresponding Secretaries" (section one).(207) Section seven describes their duties:
It shall be the duty of thte [sic] Treasurer or Corresponding Secretaries to conduct all the correspondence of the Association and of the Missionary Committee and to conduct the work of said committee as financial agent of it, and he shall make in writing a full annual report of all important matters of his office to the regular session of this Association, and such other reports as the Missionary Committee any require.(208)
Section eight stipulates that the treasurer will "take charge of . . . and dispose of [all funds] . . . as . . . directed by this Association . . . and . . . report in writing . . . the receipts and expenditures of his office to the . . . Association."(209) Article eight, "Funds," describes in detail how funds are to be raised and spent. Section one states that
all funds of this Association shall be raised by voluntary donations secured purely upon the merits of the cause in the interest of which appeals are made for gifts; provided this is not to prevent the use of any income on any property that may be acquired by donation or purchase.(210)
Section two explains that
all distribution of funds shall be authorized by an act of this Association, or by the act of properly authorized committees of this Association . . . ; but in no instance shall the Association, or any Committee of it, use means in violation of the expressed preference of the donor.(211)
Relative to the treasurer, sections three and four state:
Section 3. All funds of this Association shall pass through the hands of the Treasurer. . . . This is to include money, deeds, and whatever else may represent property. But it is not to include whatever may be intrusted to any committee, to be used by said committee under instructions of this Association.
Section 4. The Treasurer of this Association shall hold all funds received between sessions of this Association subject to order of the committee entitled to use of it.(212)
Article nine, "Missionary Committee," sets forth a major change from the General Association in the structure of the Missionary Committee. Section one calls for a smaller committee:
The messengers of the co-operating churches of this Association shall elect annually a Missionary Committee, which will consist of twenty-five members, nine of which shall constitute a quorum.(213)
Section two calls the Missionary Committee "an executive" committee:
It shall be the duty of the Missionary Committee of this Association to act as an executive of the Association, between sessions, to carry out the objects of this Association, and to attend to all the needed matters not otherwise provided for by special provision, and to render an annual report of this work to the Association.(214)
Section three calls for an equal distribution in the composition of all committees:
The membership of all committees shall be fairly distributed among the various sections and organizations of churches which co-operate with this Association.(215)
In 1951 a major change took place in the structure of the Missionary Committee. Apparently following the lead of the North American Baptist Association the preceding year, the constitution was changed (article nine, section one) to permit each church to have a member on the committee:
Section 1--The messengers of the co-operating churches of this Association shall elect annually a Missionary Committee, which shall consist of twenty-five members, nine of whom shall constitute a quorum. Any co-operating church may elect from their membership one committeeman to serve with regular Committee elected by the Association.(216)
In the same year, C. P. Toney of Mississippi asked the Missionary Committee several questions about mission methods. These questions and answers follow:
l. Do you as Baptists send out missionaries without salary? Ans. Yes.
2. Are all designated funds sent through the mission office given to the one for whom it is designated? Ans. Yes.
3. Are the names of any missionaries stopped in the committee meeting? Ans. No.(217)
In 1954 "A Statement of Mission Policy" was adopted by the association. Being extremely important to the present inquiry, the full text (except the "Preamble") follows:
Section I.
The messengers of the American Baptist Association do not recommend any man to the mission field unless he has first been elected a missionary by the church in his membership, said church being associated with, and subscribing to the principles and practices of the churches of the American Baptist Association.
Section II.
We recognize that a missionary elected by his local Church, if it be a Scriptural church, is a Scriptural missionary, without the recommendation of the messengers from the churches of the American Baptist Association.
Section III.
Any messenger may request an individual vote on any name recommended for endorsement by the messengers in annual session.
Sction [sic] IV.
We recognize ne Scriptural the right of the messengers in annual session to recommend stipulated salaries for the missionaries, or, if the missionary prefers, he may accept monies designated for him, or sent to him without stipulated salary.
Section V.
UNDESIGNATED FUNDS:
Foreign Missions: Any foreign missionary not on a salary may be paid a sufficient amount to bring his wage to a figue [sic] equal to the recommended wage of interstate missionaries, according to the exchange value of the dollar, if funds are available after salaries are paid. Any surplus in the undesignated foreign mission funds shall be carried over until the next annual session.
Inter-State Missions: Inter-State Missionaries shall be paid amounts sufficient to equalize the wage of all missionaries if funds are available, to the amount of salary set for Inter-State Missionary, after salaries are paid.
The salary and expenses incidental to the office of the Sec.-Treas. are to be paid from undesignated Inter-State Mission funds.
Any surplus is to be carried over until the next annual session.
DESIGNATED FUNDS:
All designated funds are to be distributed by the Sec.-Treas. as designated.
Section VI.
All missionaries of the churches laboring under the recommendation of the messengers of the American Baptist Association are requested to submit itemized monthly reports to the Sec.-Treas. of all receipts and disbursements.
Explanation of Section VI by A. L. Patterson
Section VI of the Statement of mission policy has been misunderstood. It is not intended that missionaries give itemized report on how they use their personal money, but that the amount received for personal use be reported, and the amounts received for other uses be reported.
A. L. Patterson, Missionary-Treasurer
Section VII.
We recognize the Sec.-Treas. of the American Baptist Association as being one of the Inter-State Missionaries, and is so recognized by the messengers and the churches.
Section VIII.
Any person recommended by the messengers to the churches as foreign missionary who travels among the Churches to raise passage funds is requested to deposit such funds as raised for passage to his foreign field with the Sec.-Treas. in the foreign missions undesignated funds in the event he does not really enter his foreign field.(218)
Clearly, this policy is in accord with the earlier gospel missions views of J. N. Hall. One difference occurs, however, in the stipulation that the salary of the Secretary-Treasurer is to be paid from undesignated funds, since he is considered an Inter-State Missionary (sections five and seven).(219)
The constitution of the North American Baptist Association contains at least three articles relating directly to missions. The document is very similar in content and structure to that of the American Baptist Association. Article seven, "Officers," calls for the election of a "Secretary-Treasurer of Missionary Committee" (section one).(220) Section six describes, his duties:
It will be the duty of the Secretary-Treasurers [sic, i.e., of the Publications Committee and of the Missionary Committee] to receive and disburse all funds of this Association according to the will of the Association.
. . . The Secretary-Treasurers will make true and full reports of all matters pertaining to their offices, and their reports are to be approved by accredited auditors.(221)
Article eight, "Funds and Properties," is almost verbatim that of the American Baptist Association.(222) Article nine, "Missionary Committee," is almost identical with that in the American Baptist Association constitution, although provision for church-elected committeemen was not approved by the American Baptist Association until after the practice had been adopted by the North American Baptist Association. The North American document, however, forbids more than one Committeeman to be members of the same church. The other document does not do so. The North American Association article reads:
Section 1. The messengers of this Association will elect annually a Missionary Committee consisting of twenty-five members, nine of whom will constitute a quorum. In addition to this number each church not represented by one of these twenty-five and adopting the Statement of Principles of this Association and desiring to cooperate in promotion of the interests of the Association may have one committeeman from her membership, said member to be certified to the Association meeting by the church.
Section 2. It is the duty of the Missionary Committee of this Association to act in its field as an executive between sessions, to carry out the purpose and the objects of the Association, to fill vacancies in the missionary staff, and to attend to all the necessary business not otherwise provided for, and to render an annual report of its work to the Association. All missionaries of this Association shall be recommended by the churches where they hold membership.
Section 3. The membership of the Missionary Committee is to be fairly distributed among the various sections whose churches cooperate in this Association.(223)
By 1957 another section was added to article nine:
Section 4. The Missionary Committee shall elect annually a sub-committee of five to gather information concerning the personnel available for the mission field. This sub-committee shall report to the Missionary Committee. The churches are requested to submit thir [sic] recommendations for any missionary to the Missionary Committee a reasonable time before the associational session, in order to give this sub-committee sufficient time to make proper investigation. No missionary-elect shall assume missionary status until receiving endorsement of the church where he holds membership.(224)
State Associations.--In the area of mechanics of missions, the various state associations have been structured along the lines of the national associations. The "Rules of Order" of the Mississippi State Association of Regular Missionary Baptists at one time contained the expression
"Gospel Missions Organizations."(225) This wording was replaced subsequently with "Baptist Associations."(226)
In one way, apparently state associations have influenced the national ones instead of the opposite. For example, the Mississippi association had provision for "a committee of twelve on Finance and Information."(227) This committee, however, ultimately became a "Missionary Committee" of church-elected members even before the controversy in 1950.(228) Before the 1950 schism, all of the state associations in the present study had Missionary Committees composed of church-elected members(229) except Texas. The Texas association for a number of years had a "Board of Missions" composed of twenty-five members, similar in organization and function to the Missionary Committee of the American Baptist Association.(230) The Baptist Missionary Association of Texas and the various associations established as a result of the 1950 division have incorporated in the structure of their organizations the church-elected type of Missionary Committee.(231) Texas was the last to do so constitutionally (1958), and it has retained the nomenclature "Board of Missions."(232) In other details, the pattern of mission work done on the state level apparently has paralleled that of the national associations.
Critical References to Other Baptists
Constitutions, doctrinal statements, and minutes of the associations in the present study contain a number of critical references to Convention Baptists and other Associational Baptists. Most of the criticisms revolve around the methods of conducting mission work; consequently these are pertinent to the present study.
Constitutional and Doctrinal Statement References.--In several of the constitutions and doctrinal statements of these associations appear direct references to Convention Baptists and other Associational Baptists. For example, the constitution of the Missouri state association has a section which openly condemns "conventionism":
Section 10. As an Association of Missionary Baptist Churches we do hereby declare our condemnation of conventionism, with all that it is and stands for today.(233)
The 1931 "Statement of Faith" adopted by the Baptist Missionary Association of Texas contains a sharp criticism relating to "departures from the faith by our Convention brethren." The first paragraph of article seven, "The Doctrine of the Church," explains:
This day as we witness the rapid growth of ecclesiastical tyranny over the churches of Christ, the substitution of institutionalism for evangelism, education taking the place of New Testament missions[,] unscriptural drives for money, instead of following the New Testament method of benevolence--these departures from the faith by our Convention brethren, with the inevitable confusion on the doctrine of the church, make it necessary that we restate our belief on the one and only institution established by Christ Jesus Himself.(234)
Moreover, the 1958 official doctrinal statement includes an article in the supplement, "Because We Thus Believe," which brands "as unscriptural . . . modern conventionism [and] one-church dictatorship . . . .(235) "One church dictatorship" apparently refers to the alleged practice by American Baptist Association churches (particularly Antioch Missionary Baptist Church of Little Rock, Arkansas) of dictating to other churches by representing them by proxy at associational meetings.(236) At least two other state associations use the same terminology.(237) The original Doctrinal Statement of the North American Baptist Association contains the same statement as these state associations,(238) but the revised version of 1957 omits this phraseology.(239)
Resolutions and Reports.--The 1907 minutes of the General Association of Baptist Churches contain a report by J. A. Scarboro and E. H. C. Kenner entitled: "Methods: Objection to the Convention Board System of Conducting Mission work."(240) Twelve objections are cited which revolve around the alleged unscripturalness and failure of the Convention system.(241) The 1916 session of the Baptist General Association adopted a resolution condemning the "enslaving bondage of this [i.e., Convention] Episcopal monied aristocracy."(242) This resolution is very representative of the general attitude toward Convention Baptists and of the sharp differences of opinion pertaining to proper methods of conducting mission work. The introductory paragraph states:
As the Missionary Committeemen charged by the churches with looking after their great business of peaching the gospel in all the world, we record here our profound and abiding conviction that the perilous times brought upon the churches through the schemes, manipulations and agressive dominations of conventionism over the churches in the name of missions, thus putting in jeopardy every blood-bought and God-given right of the churches to live and labor in peace under the commission of Christ, demands that the men who go out as Home Missionaries shall be men of experience, schooled in the school of Christ, and thoroughly equipped to meet the heresies, sophistries, and cunning schemes of conventionism, not only by a thorough knowledge of the teaching of the Word of God on the great principles for which the General Association stands, but by an acquaintance with the literature on both sides of this controversy.(243)
Similarly, the 1919 report of the "Committee on Religious Literature," adopted by the Oklahoma association, states that "there is a secret conspiracy by conventionism and Catholicism . . . to destroy and crush out the only paper in the state that stands for the truth of God as taught by Landmark Baptists."(244) Perhaps the most detailed criticism of Convention Baptists and justification of Associational Baptist methods of mission work appears in the 1933 minutes of the American Baptist Association. Particular issues and arguments set forth in the article "Church Associations Scriptural," reprinted from Ben M. Bogard's book Conventionism Refuted, will be analyzed thoroughly in chapter six.(245)
1. Roy B. Flippo, "Church Cooperation," The Advancer, XI (November, 1964), 27.
2. Barker and Hall, pp. 345-49; GABC, "Minutes," 1907, pp. 17-19. The "Statement of Principles and Methods of Work" of GABUSA (March 22, 1905) is lacking one also; D. Moore, pp. 182-87.
3. BGA, "Minutes," 1915, p. 26.
4. Ibid.
5. ABA, "Minutes," 1924, p. 6.
6. See below, p. 188, [i.e, "II. Baptism and 'Anti-Alien Immersion'", n.#47] for a 1928 resolution on alien immersion which refers to pulpit affiliation (ABA, "Minutes," 1925-1928, p. 73).
7. ABA, "Minutes," 1946, pp. 41-42.
8. ABA, "Minutes," 1948, pp. 53-54.
9. Ibid., p. 54.
10. NABA, "Minutes," 1950, 57.
11. Ibid., 1957, pp. 9, 56, 59-60. The committee recommending the changes consisted of: J. W. Duggar, W. R. Speer, R. B. Flippo, A. R. Reddin, D. N. Jackson, D. C. Dunson, and L. S. Walker. W. R. Speer, however, did not vote. Apparently, however, this was because of his position on the millennial issue--not disagreement with the change in the wording of this statement.
12. BMAT, "Minutes," 1919, pp. 34-35; see also the same article in BP, November 20, 1919, p. 1.
13. BMAT, "Minutes," 1919, p. 34.
14. Ibid., p. 35.
15. Ibid., 1931, p. 8.
16. Ibid., pp. 8-13. This is the "Statement of Faith" in Vance, pp. 59-64.
17. BMAT, "Minutes," 1931, p. 9.
18. Ibid., 1948, p. 13.
19. Ibid., 1954, pp. 10, 13-15.
20. Ibid., p. 13.
21. Ibid., p. 15.
22. Ibid., 1955, pp. 54-56, at the end of the book; ibid., 1956 pp. 9-11; and ibid., 1957, pp. 10-12, immediately after the Constitution of the Baptist Progress.
23. Ibid., 1958, pp. 20-21.
24. Ibid., p. 2 (article three, section seven).
25. Ibid., p. 13.
26. AMBA, "Minutes," 1950, pp. 18-26.
27. Ibid., p. 26. See above, p. 175 [i.e., reference #10], for the NABA statement.
28. MSALMBC, "Minutes," 1960, p. 5.
29. MLBA, "Minutes," 1923, p. 11.
30. Ibid., 1959, p. 6.
31. Ibid., p. 5.
32. LSA, "Minutes," 1938, pp. 14-15.
33. BMAL, "Minutes," 1954, p. 6.
34. SAOBC, "Minutes," 1912, p. 12.
35. Ibid.
36. Ibid., 1919, pp. 7-8. See above, p. 177 [i.e., reference #13].
37. SAOBC, "Minutes," 1919, pp. 7-8.
38. Ibid., p. 8.
39. MBAO, "Minutes," 1952, p. 12.
40. BGA, "Minutes," 1915, p. 26.
41. Ben M. Bogard, The Baptist Way-Book [cited hereafter as Baptist Way-Book] (Texarkana, Ar.-Tex.: Baptist Sunday School Committee, n.d.), pp. 86-87.
42. Ibid., p. 87.
43. Ibid., p. 86.
44. BGA, "Minutes," 1915, p. 26.
45. ABA, "Minutes," 1924, p. 18.
46. Ibid., p. 6.
47. Ibid., 1925-1928, p. 73.
48. Ibid., 1941, p. 8.
49. Ibid., p. 47.
50. Ibid., 1948, p. 55.
51. Ibid., 1951, p. 38.
52. Ibid.
53. Ibid.. See below, pp. 194, 197 [i.e., pages with reference #66 and #76], for these resolutions.
54. NABA, "Minutes," 1950, p. 56.
55. Ibid., p. 57.
56. Ibid., 1957, pp. 50-60. See above, p. 176, [i.e., reference #11], for the text of this revised statement.
57. NABA, "Minutes," 1950, p. 57.
58. Ibid., 1957, p. 60.
59. BMAT, "Minutes," 1919, p. 35.
60. Ibid.
61. Ibid.
62. Ibid., 1931, p. 9.
63. Ibid., p. 11
64. Ibid., p. 12.
65. Ibid., 1950, p. 16. See above, p. 190, [i.e., reference #51], for Vernon L. Barr's apparent response to such a charge. See below, chapter six, for specific charges to this effect.
66. BMAT, "Minutes," 1950, p. 16.
67. Ibid., 1954, p. 14.
68. Ibid.
69. Ibid., pp. 14-15.
70. Ibid., p. 15.
71. Ibid., 1958, pp. 11-13.
72. AMBA, "Minutes," 1950, p. 26.
73. Ibid.
74. Ibid.
75. Ibid.
76. MLBA, "Minutes," 1951, p. 7.
77. Ibid., 1960, pp. 5-6.
78. MSALMBC, "Minutes," 1935, p.
79. Ibid. See also ibid., 1942, p. 25.
80. Ibid., 1950, p. 2.
81. Ibid., pp. 10-11.
82. See above, p. 197 [i.e., reference #76].
83. MSALMBC, "Minutes," 1960, p. 5.
84. Ibid.
85. MMBA, "Minutes," 1961, p. 10.
86. LSA, "Minutes," 1938, p. 15.
87. Ibid.
88. BMAL, "Minutes," 1954, pp. 6-7.
89. SAOBC, "Minutes," 1912, p. 12; see above, p. 184, [i.e., reference #35] for the exact wording. See ibid., 1922 [p 3], article five, for the expression "Pendleton's Original Church Manual," as a substitution for the 1912 terminology.
90. MBAO, "Minutes," 1952, p. 12.
91. Ibid., p. 10.
92. Bogard, Baptist Way-Book, p. 86.
93. BGA, "Minutes," 1915, p. 26.
94. ABA, "Minutes," 1924, p. 6.
95. Ibid., 1925-1928, back cover. Other implications of these principles will be discussed below, pp. 231-37 [i.e., the section entitled "Church Sovereignty and Equality," beginning on page with reference #179].
96. Ibid., 1940, [p. 1].
97. Ibid., pp. 34-35.
98. Ibid., 1941, p. 8. See below, chapter six, for details of this discussion.
99. NABA, "Minutes," 1950, pp. 50-51.
100. See above, pp. 176 and 191-92, [i.e., references #11, #57, and #58] for the full text of these sections.
101. NABA, "Minutes," 1950, p. 56.
102. Ibid., 1957, p. 59.
103. BMAT, "Minutes," 1919, p. 35.
104. Ibid.
105. Ibid., 1931, pp. 11-12.
106. Ibid., 1954, p. 14.
107. Ibid., p. 15.
108. AMBA, "Minutes," 1950, p. 19.
109. Ibid., p. 26.
110. See above, pp. 204-205; [i.e., references #99, #101, and #102]; MLBA, "Minutes," 1960, p. 6.
111. MSALMBC, "Minutes," 1942, p. 25.
112. Ibid., 1960, p. 5.
113. LSA, "Minutes," 1940, p. 13.
114. BMAL, "Minutes," 1954, p. 6.
115. Ibid., p. 1.
116. MBAO, "Minutes," 1952, p. 12; see above, pp. 204-205 [i.e., reference #s 99-102], for the exact wording.
117. For example, J. N. Hall, a leader in the formation of the General Association, was a strong advocate. See above, chapter three, for his arguments.
118. ABA, "Minutes," 1924, p. 6.
119. Ibid., 1942, p. 14.
120. NABA, "Minutes," 1950, 1950; ibid., 1957, pp. 56, 59.
121. BMAT, "Minutes," 1954, p. 14.
122. LSA, "Minutes," 1938, p. 15.
123. BMAL, "Minutes," 1954, p. 6, section twelve; see above, p. 212 [reference #120], for the complete text of the statement.
124. See AMBA, "Minutes," 1950, p. 26, section seventeen; MSALMBC, "Minutes," 1960, p. 5, section fourteen; MLBA, "Minutes," 1960, p. 6, section seventeen; and MBAO, "Minutes," 1952, p. 12, section seventeen.
125. Bogard, Baptist Way-Book, p. 87.
126. BGA, "Minutes," 1915, p. 26.
127. ABA, "Minutes," 1951, p. 38. See above, p. 190 [i.e., reference #50 and #51], for the complete text of Barr's resolution.
128. See above, chapter two, for the meaning of the various terms used with reference to the Lord's Supper, and below, chapter six, where D. N. Jackson, in explaining the NABA Doctrinal Statement, does not make any allusions to non-intercommunion.
129. NABA, "Minutes," 1950, pp. 56-57.
130. Jackson, author of the Doctrinal Statement, was vague in his explanation; see below, chapter six.
131. See above, pp. 175-76 [i.e., reference #10 and #11], for the complete text of article twenty in both the 1950 and 1957 versions of the Doctrinal Statement.
132. BMAT, "Minutes," 1919, p. 35. See above, pp. 192-93 [i.e., reference #59], for the full text of this article.
133. BMAT, "Minutes," 1919, p. 35. See above, p. 193 [i.e., reference #60], for the rest of the text of article seven.
134. BMAT, "Minutes," 1931, p. 11.
135. Ibid., p. 12.
136. Ibid., 1954, p. 14.
137. Ibid., p. 15.
138. Ibid. See above, p. 180 [ i.e., reference #21], for the complete text of this article.
139. See BMAT, "Minutes," 1958, pp. 20-21.
140. AMBA, "Minutes," 1950, p. 26.
141. Ibid.; see above, p. 175 [i.e., reference #10], for the complete text of article twenty.
142. MSALMBC, "Minutes," 1942, p. 25.
143. Ibid., 1960, p. 5.
144. Ibid.. See above, p. 182 [i.e., reference #28], for the full text of this statement.
145. MLBA, "Minutes," 1960, pp. 5, 6. See above, p. 183 [i.e, reference #30], for the complete text of article twenty.
146. Ibid., 1951, pp. 7-8; MSALMBC, "Minutes," 1950, pp. 10-11. See above, pp. 197, 199 [i.e., references #76 & #81], for relevant excerpts from these resolutions.
147. BMAL, "Minutes," 1954, pp. 6, 7.
148. See above, pp. 175, 215 [i.e., references #10 & #129], for the text of these.
149. MBAO, "Minutes," 1952, p. 10.
150. Barker and Hall, p. 345 (article two); GABC, "Minutes," 1907, p. 17 (article two). The proposed constitution (GABUSA) of march 22, 1905, stated that "the object of this association is for the churches to have a means of cooperation in all that work Christ committed to the churches, such as missions, education, etc."; D. Moore, p. 182 (article two).
151. BGA, "Minutes," 1915, p. 26 (article two).
152. ABA, "Minutes," 1924, p. 3 (article two).
153. NABA, "Minutes," 1950, p. 50 (article two).
154. BMAT, "Minutes," 1919, p. 7 (article two).
155. AMBA, "Minutes," 1950, p. 18.
156. Ibid., p. 19.
157. MSALMBC, "Minutes," 1942, p. 25 (section two).
158. Ibid., 1950, p. 1.
159. MLBA, "Minutes," 1923, p. 12.
160. Ibid.
161. See above, pp. 222-23 [i.e., reference #152].
162. LSA, "Minutes," 1940, p. 14 (article three).
163. BMAL, "Minutes," 1954, p. 1 (article two); see above, pp. 223-24 [i.e., reference #156].
164. SAOBC, "Minutes," 1912, p. 12.
165. MBAO, "Minutes," 1952, p. 10.
166. Ibid., pp.10-11.
167. D. Moore, p. 182 (article three of GABUSA, 1905); Barker and Hall, p. 345 (article three of BGA, 1905); GABC, "Minutes," 1907, p. 17 (article three); ABA, "Minutes," 1924, p. 3 (article three); NABA, "Minutes," 1950, pp. 50-51 (article three).
168. See below, chapter six, for other implications here.
169. See above, chapter four.
170. BGA, "Minutes," 1915, p. 26 (article four).
171. GABC, "Minutes," 1907, p. 17 (article three, section two); ABA, "Minutes," 1924, p. 3 (article three, section two).
172. NABA, "Minutes," 1950, p. 51 (article three, section five).
173. BMAT, "Minutes," 1919, p. 7 (article three, section one); AMBA, "Minutes," 1950, p. 19 (article three, section one); MMBA, "Minutes," [since 1961], 1961, p. 10 (section three); BMAL, "Minutes," 1954, p. 1 (article three, section one); MBAO, "Minutes," 1952, p. 10 (article one); MSARMB, "Minutes," 1926, p. 20 (article five).
174. MSALMBC, "Minutes," 1942, p. 25 (section 1 [until 1961]); LSA, "Minutes," 1940, p. 14 (articles two and eight); SAOBC, "Minutes," 1912, p. 12 (article one).
175. MLBA, "Minutes," 1957, p. 2 (article three).
176. Ibid., 1923, p. 12 (article four).
177. Ibid., 1951, p. 2 (article four).
178. BMAT, "Minutes," 1958, p. 2 (article three, sections four and six); AMBA, "Minutes," 1950, p. 19 (article three, section five); MMBA, "Minutes," 1961, p. 10 (section three); BMAL, "Minutes," 1954, p. 2 (article three, section five); MBAO, "Minutes," 1952, p. 10 (article two); MSALMBC, "Minutes," 1942, p. 25 (section three); LSA, "Minutes," 1940, p. 14 (article four); SAOBC, "Minutes," 1912, p. 12 (article two); MBA, "Minutes," 1954, p. 6 (sections five and six).
179. GABC, "Minutes," 1907, p. 17 (article three, section two). See also a similar provision of the BGA, 1905, in Barker and Hall, p. 346 (article five). See BGA, "Minutes," 1916, p. 33, for a resolution discussing "principles of church soveringnty [sic] and independence."
180. ABA, "Minutes," 1924, p. 3.
181. Ibid., See above, p. 203 [i.e., reference #95], for a list of principles of mission work. All of these relate directly to the present discussion. IN the ABA "Minutes,' 1924-1928, p. 7, appears a mission report which stresses the principles of independency, "church-equality and church sovereignty" in the structure of the ABA.
182. NABA, "Minutes," 1950, p. 50.
183. Ibid., p. 51.
184. Ibid.
185. Ibid., pp. 56-57. See above, p. 202 [i.e., reference #94], for the ext of article ten of the ABA Doctrinal Statement, which is similar to NABA statement eighteen.
186. See above, chapter four.
187. Germane statements appear in the following constitutions and doctrinal statements: AMBA, "Minutes," 1950, pp. 18 (preamble), 19 (article four), 20 (articles five and six), and 26 (sections eighteen and nineteen); MSALMBC, "Minutes," 1960, p. 5 (sections nineteen and twenty); MLBA, "Minutes," 1923, pp. 12 (preamble), 13 (by-law eleven); ibid., 1960, p. 6 (statements eighteen and nineteen); LSA, "Minutes," 1940, p. 13 (sections, ten, eleven, and twelve); BMAL, "Minutes," 1954, pp. 1 (preamble), 2-3 (articles four and six), 6 (statements seventeen and eighteen); SAOBC, "Minutes," 1912, p. 12 (article four); MBAO. "Minutes," 1952, pp. 9 (preamble), 11 (article seven), 12 (statements eighteen and nineteen); MSARMB, "Minutes," 1926, p. 20 (numbers three and six); MBA, "Minutes," 1954, p. 6 (numbers three and six).
188. BMAT, "Minutes," 1919, p. 7.
189. Ibid., pp. 7-8.
190. Ibid., p. 35. For the full text of this article, see above, pp. 192-93 [i.e., reference #59].
191. BMAT, "Minutes," 1919, p. 35. For the full text of this article, see above, p. 178 [i.e., reference #14].
192. BMAT, "Minutes," 1931, pp. 11-12.
193. Ibid., 1954, p. 12.
194. Ibid., 1958, p. 12.
195. The BGA constitution of 1905 (article eight, section one) set up a three member committee; Barker and Hall, p. 346. The GABUSA constitution (March 22, 1905) called for an "executive committee" to fill this function; D. Moore, p. 184 (article eight).
196. GABC, "Minutes," 1907, pp. 17-18.
197. Ibid., p. 18.
198. Ibid.
199. Ibid.
200. Ibid., p. 19.
201. Ibid.
202. BGA, "Minutes," 1915, p. 27.
203. Ibid.
204. Ibid.
205. Ibid.
206. Ibid., pp. 27-28.
207. ABA, "Minutes," 1924, p. 4.
208. Ibid.
209. Ibid.
210. Ibid.
211. Ibid.
212. Ibid., pp. 4-5.
213. Ibid., p. 5.
214. Ibid.
215. Ibid.
216. Ibid., 1951, p. 38.
217. Ibid., p. 36.
218. Ibid., 1954, pp. 66-67.
219. See ibid., 1933, pp. 32-36, for an article dealing with the scripturalness of association-related mission work. Issues in this article will be discussed in detail, below, chapter six.
220. NABA, "Minutes," 1950, p. 52.
221. Ibid.
222. Ibid., pp. 52-53.
223. Ibid., p. 53.
224. Ibid., 1957, p. 63.
225. MSARMB, "Minutes," 1926, p. 20 (number twenty).
226. Ibid., 1949, p. 30.
227. Ibid., 1926, pp. 20-21 (number eight).
228. Ibid., 1949, p. 31 (number eight).
229. MSALMBC, "Minutes," 1942, pp. 25-26 (section eight); MLBA. "Minutes," 1923, p. 8; LSA, "Minutes," 1940, pp. 14-15 (article eight); SAOBC, "Minutes," 1912, p. 12 (article eight); BGAO, "Minutes," 1949, p. [1] (article four); SAMBCA, "Minutes," 1949, p. 5 (article seven).
230. BMAT, "Minutes," 1919, p. 9 (article nine).
231. AMBA, "Minutes," 1950, p. 22 (article nine); BMAL, "Minutes," 1954, p. 4 (article nine); MBAO, "Minutes," 1952, p. 11 (article four, sections one and two).
232. BMAT, "Minutes," 1958, p. 4 (article nine). Prior to 1958 the board apparently had church-elected members, but this was not stipulated in the constitution. For example, see BMAT, "Minutes," 1942, p. 3; ibid., 1948, pp. 20-21; and ibid., 1950, pp. 25-26.
233. MSALMBC, "Minutes," 1950, p. 3; ibid., 1960, p. 4.
234. BMAT, "Minutes," 1931, p. 11.
235. Ibid., 1958, p. 13 (section one).
236. See above, chapter four, for information here. As noted there, this alleged practice was the immediate cause of the schism in 1950.
237. AMBA, "Minutes," 1950, p. 26 (number twenty); MBAO, "Minutes," 1952, p. 12. (number twenty).
238. NABA, "Minutes," 1950, p. 57 (number twenty).
239. Ibid., 1957, pp. 59-60 (number twenty).
240. GABC, "Minutes," 1907, pp. 5-8.
241. Issues in this report and other writings by Scarboro are discussed below in chapter six.
242. BGA, "Minutes," 1916, p. 33.
243. Ibid.. See also MBGA, "Minutes," 1922, p. 10, for a similar resolution which makes reference to "all Baptist State Bodies and General Bodies who are opposed to the Southern Baptist Convention. . . ."; and ABA, "Minutes," 1925- 1928, pp. 7-8, for a report on "The Unification Movement" which discusses the differences between Associational and Convention Baptists. In the MSALMBC, "Minutes," 1950, p. 10, appears a resolution in a similar vein which accuses Convention Baptists of heresy in not believing in the "mourner's bench."
244. SAOBC, "Minutes," 1919, pp. 6-7.
245. ABA, "Minutes," 1933, pp. 32-36. For other references to the ABA, see above, pp. 194-95,
197, 199 [i.e., reference #66, #76, #81].
Go to Abstract and Acknowledgements.
Go to Chapter I: Introduction".
Go to Chapter II: "Early Landmarkism: Graves, Pendleton, Dayton."
Go to Chapter III: "Later Landmarkism: Ford and Hall."
Go to Chapter IV: "Historical Survey of the Rise of the Associational Baptist Movement."
Go to Chapter V: "Landmark Tenets Reflected in Official Associational Baptist Documents."
Go to Chapter VI: "Landmark Tenets Reflected in Non-Official Associational Baptist Documents."