Baptists and the Christian Tradition

Toward an Evangelical Baptist Catholicity

Matthew Y. Emerson, Christopher W. Morgan, R. Lucas Stamps

• Publisher: B&H Academic
• Year: 2020
• ISBN:
  9781433650628
• Topic: Théologie et religion
• Subtopic: Dénominations chrétiennes

In  Baptists and the Christian Tradition, editors Matthew Emerson, Christopher Morgan and Lucas Stamps compile a series of essays advocating "Baptist catholicity." This approach presupposes a critical, but charitable, engagement with the whole church, both past and present, along with the desire to move beyond the false polarities of an Enlightenment-based individualism on the one hand and a pastiche of postmodern relativism on the other.

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Baptists, the Unity of the Church, and the Christian Tradition

CHRISTOPHER W. MORGAN and KRISTEN FERGUSON

Introduction: Unity Matters

As Baptists, we prize the autonomy of the local church and the priesthood of believers; at the same time, we also cooperate in a common mission to plant churches, mobilize missionaries, educate pastors, and provide relief to those in need. We combine our resources to do more together than we would otherwise be able to do on our own. This cooperation has been transformational, accomplishing much for the cause of God’s kingdom. But many are concerned that this cooperation is crumbling. The decline of denominationalism, questions concerning institutional effectiveness, financial challenges, generational priorities, diversity of cultural understandings, conflicts among powerful personalities and agencies, and the manifold array of ministry networks are commonly cited as factors in this perceived weakening.

Another factor is rarely mentioned: our theology of the unity of the church. Without a strong understanding of the theological basis for the unity of the church, practical reasons for unity can eventually shift and fracture. Our historical context will change, generations will cling to different priorities, financial strategies will vary, and institutional structures and systems will adapt accordingly. But our cooperation does not have to be like “a rope of sand” but rather can be “cables of steel”¹ if wed together with and sustained by the reality of our union with Christ and each other. Our cooperation can be grounded on the biblical teaching about our unity as his church, living in community, believing his truth, and serving his mission. Our deep-seated conviction concerning the unity of Christ’s church can more consistently drive our genuine love for one another, our willingness to listen to each other humbly amid cultural and generational differences, and our commitment to serve alongside each other even when we may differ on matters that are not of the essence of Christianity.

Unity matters—theologically and practically. It can be traced throughout redemptive history, is embedded throughout Christian theology, and has implications for the everyday operations of local church life. Unity is a core doctrine of our faith that should inform our hearts and propel our practice.

This chapter will discuss matters related to what the Bible says about unity, especially the unity of the church. We will first consider the historical narrative of redemption and discover that unity is personal, communal, and cosmic. We will then highlight specific aspects of the nature of unity, namely, that unity is covenantal, transcendent, missional, and inaugurated. We will further explore the highly practical teaching on unity found in the Bible by advocating that unity is indeed possible. Finally, we will end the chapter with a review of Baptist confessions and why unity is, and ought to be, Baptist. Because this topic is so vast and integrated into the rest of theology, we will follow Ephesians as a guide and incorporate John 17 along the way.

Unity Is Personal, Communal, and Cosmic

Throughout history, God’s plan has been to unite all things in Christ, “things in heaven and things on earth” (Eph 1:10). In the grand narrative of God’s Word, we see that God’s plan incorporates personal, communal, and cosmic spheres as he unites people to himself, unites people to one another, and even unites the cosmos in Christ.²

The Bible begins with God. From all eternity, our triune God exists. The Father, Son, and Spirit are perfectly one and yet exist as distinct persons within that divine unity. The triune God has created everything by his word in a way that pleases him and is good for his creation (Genesis 1–2; John 1). Genesis repeats, “And God saw that it was good,” indicating that God has embedded his goodness in his creation (1:4, 10, 12, 18, 21, 25, 31). God’s declaration that humanity was created in his own image sets us apart as uniquely able and responsible to show his likeness to the rest of creation (Gen 1:26). Unstained from sin, Adam and Eve each were personally united to God without fear, enjoyed communion with one another without shame, and were together commissioned for dominion over creation without the curse.

Temptation soon confronted Adam and Eve, and, in disobeying God’s righteous rule, they severed the unity woven into God’s good creation. The rapid and definite fall of Adam and Eve took place as Eve saw, took, ate, and gave to Adam, and he finally ate too. The image bearers of God then realized that they were each personally distanced from God. Knowing they were naked, they were ashamed and hid from him in fear (Gen 3:7–10). Their communion was devoured by sin when they experienced alienation from one another, assigning blame and bearing guilt (vv. 10–13). Evicted from their perfect home, the couple knew their sin had brought strife and relational conflict as they were sent away from God’s presence (vv. 15–24). “Through their disobedience, sin entered and disrupted their relationship to God, to each other, and to creation. Adam’s sin, while personal and historical, is also communal and cosmic, plunging all humanity into sin (Rom 5:12–21) and resulting in a creation that longs for freedom (8:18–28).”³

Thankfully, the biblical story continues to reveal that God himself would bring peace through a mission of reconciliation. God not only brought peace, but his own Son is called “our peace” as he orchestrates personal and communal reconciliation within this cosmic plan of restoration (Eph 2:14). Through his death and resurrection, the Son offers full forgiveness of sin and brings unity in all three spheres. As individuals, we are united to Christ in his death and resurrection, in which we are given every spiritual blessing, including redemption, forgiveness, reconciliation, adoption, and an eternal inheritance (1:3–14; 2:1–10). As the church, we are each united to Christ, who in turn unites us to one another as his people, regardless of our ethnicity or past sin (2:11–22; 3:1–6). Finally, the cosmos is being united by the work of Christ toward complete reconciliation in the new creation (1:9–10; 3:9–11).

In the fullness of time, the work of reconciliation will be complete, and we will see realized the plan of God to unite all things in Christ (1:9–10). Believers will each receive the promised inheritance because of their personal union with Christ (1:11–14). Christ’s bride, the corporate people of God (5:22–23; Rev 19:6–9), will be united with Christ at the marriage supper of the Lamb (Rev 19:6–9). As a united people, we will comprise every tribe, tongue, and nation (Rev 5:9), primarily identified no longer by our diversity but by our union with our Savior (Eph 2:14–15). Finally, the entire cosmos will pass away so that the new creation, rightly ordered and subjected to Christ, can take its place. Personally, communally, and cosmically, God’s plan of unity will ultimately be fulfilled.

From the foundation of the world until the fullness of time, God’s plan is to bring all things into union with Christ. Although humanity was created to experience perfect unity, its fall into sin has severed the unity between God and humanity, between one person and another, and between humanity and creation. Through Christ’s saving work, which we receive by faith, we are reconciled to God, to one another, and to creation. We await the consummation of history, at which time our union with Christ, one another, and the new creation will be fully realized. This plan of unity, as Ephesians reiterates, is all for the glory of our Creator, Sustainer, Redeemer, and Savior.

Unity Is Covenantal

Between the cross and new creation, the church testifies to the true reconciliation found only in Christ. As each member of the body is united to Christ, so the body as a whole is united to each of its members. According to Ephesians, to experience and demonstrate this communion among believers, we must not dissolve the theological realities that define biblical unity but instead must uphold them as fundamental prerequisites on which that unity relies.

Ephesians describes entrance into the new covenant church as based not on the law (2:15) but on the death and resurrection of Christ (1:3–14; 2:1–10). The chosen, holy, forgiven, and redeemed children of God (1:3–14) were alienated from God but through the atonement of Christ, have been united to him (2:1–10). Further, having been raised from the dead and seated at God’s right hand in the heavenly places, Christ is not only the necessary access point of unity but also now is given as “head over all things to the church, which is his body” (1:20–23 ESV). Foundationally, the church is the new covenant people of God, each member of which is personally reconciled to God.

Paul unveils the mystery of God’s plan for corporate unity by describing the inclusion of the Gentiles in the people of God (2:11–12). By nature of their birth, Gentiles were outside of Israel and thus had no hope that the Messiah would benefit them in any way.⁴ After reminding them of this hopeless state, Paul reveals that Gentiles are now welcome in the new covenant and “brought near by the blood of Christ” (v. 13). Those who were once without even the promise of hope can now be full participants in God’s plan of reconciliation, regardless of their standing in the old covenant.

Therefore, the church is not only the new-covenant people reconciled to God but is also the new-covenant people reconciled to one another (2:11–22). As one new humanity, the once divided Jew and Gentile are together united in Christ (2:15). Christ is “our peace” and establishes among us a sort of unity that negates the worldly divisions that often define societal norms (2:14). Where there was once a “wall of hostility” (2:14), there is now common access to the Spirit of God and one new building that has Christ as its perfect cornerstone (2:18–21).

Although this new covenant invites both Jew and Gentile, it does not permit entrance apart from Christ. In Ephesians 2, we see Paul exhort those who believe in Christ to be united on the basis of faith in Christ, not right of birth. Conversely, Ephesians 5 prohibits this newly united people from being “partners” with immoral people (5:7). Andrew T. Lincoln describes this forbidden partnership as bearing “the connotation of intimate involvement and participation with the other party.”⁵ Having become “light” through their union with Christ, Paul’s readers are now not to identify themselves with darkness through partnering with unbelievers in sinful acts (2:1–3; 5:8). Therefore, Paul promotes a unity that defies cultural boundaries, but not a unity that denies Christ.

While there certainly are practical reasons to cooperate with those outside the church, the biblical sense of unity relates to church unity. Individuals who had nothing in common now have the most vital thing in common: Christ. The theological realities of our new identity in Christ reorient our social affinities and bring reconciliation where division once persisted.⁶ We were separated people, strangers alienated from one another. Now, as one new man (2:15), fellow citizens of a new kingdom (2:19), and building blocks in the new holy temple (2:21), we are one in Christ.

Ephesians thus stresses that our personal union with Christ through his saving work is necessary for new covenant unity. This theological basis for unity grounds our cooperation for a common cause. It provides ample motive for reordering allegiances that once defined our social interactions because our new identity in Christ determines our closest bonds.

Unity Is Transcendent

The unity of the church not only defines our relationships with other believers; it also pictures God himself. As individuals are united to Christ and those individuals to one another, truth about God is displayed. Throughout Ephesians, Paul demonstrates how God reveals his divine attributes through uniting believers to Christ:

according to the riches of his grace that he richly poured out on us with all wisdom and understanding. (1:7–8)

the immeasurable greatness of his power toward us who believe, according to the mighty working of his strength. (1:19)

so that in the coming ages he might display the immeasurable riches of his grace through his kindness to us in Christ Jesus. (2:7)

so that God’s multi-faceted wisdom may now be made known through the church to the rulers and authorities in the heavens. (3:10)

In the unveiling of his plan for the unity and restoration of the cosmos through Christ, God reveals his grace, wisdom, power, and kindness.

United to Christ and to one another, we partially display God’s character in our lives. By walking in good works, we follow after our Father (2:10). Once dead but now alive, we who are united to Christ are new creatures who no longer walk according to the way of the world but walk in good works, making it our aim to imitate the Father as he exposes to light the works once done in darkness (2:1–20; 4:1; 5:11–14). Individually and collectively, we now exhibit God’s character to the world as we “walk in a manner worthy of [our] calling” (4:1 ESV). As the church, we are called to live in unity (4:3, 13), holiness (4:24 ESV), light (5:8), and wisdom (5:15), all of which reflect our God. As we walk accordingly, we bear God’s image to ...

Table of contents

• Abbreviations
• Foreword
• Acknowledgments
• Introduction: Baptists and the Christian Tradition: What Hath Nicaea to Do with Nashville?
• 1. Baptists, the Unity of the Church, and the Christian Tradition
• 2. Baptists, Sola Scriptura, and the Place of the Christian Tradition
• 3. Baptists, Classic Trinitarianism, and the Christian Tradition
• 4. Baptists, Classic Christology, and the Christian Tradition
• 5. Baptists, Classic Ecclesiology, and the Christian Tradition
• 6. Baptists, Classic Interpretation, and the Christian Tradition
• 7. Baptists, Corporate Worship, and the Christian Tradition
• 8. Baptists, Baptism, and the Christian Tradition
• 9. Baptists, the Lord’s Supper, and the Christian Tradition
• 10. Baptists, Classic Spirituality, and the Christian Tradition
• 11. Baptists, Denominational Structures, and the Christian Tradition
• 12. Southern Baptists, Evangelicalism, and the Christian Tradition
• 13. Baptists, Global Christianity, and the Christian Tradition
• 14. Racial Tension, the Baptist Tradition, and Christian Unity
• 15. Baptist Contributions to the Christian Tradition
• 16. Conclusion: Toward an Evangelical Baptist Catholicity
• APPENDIX: Baptists, Bapto-Catholic Baptists, and the Christian Tradition
• Name and Subject Index
• Editors and Contributors