In the first part of this series, I identified three “movements” which I have seen pull many committed Baptists into different traditions. They are “The Confessional Movement,” “The Liturgical/High Church Movement,” and “The Apostolic Movement.” To answer the question, why I am still a Baptist, I will (1) endeavour to describe how I understand each of these movements, (2) outline the questions, challenges, and points of learning they present to Baptists, and, (3) finally, explain why each movement in question has not pulled me away from the Baptist tradition.

Before beginning with the first movement, “The Confessional Movement,” I must address an underlying reality (partly as a disclaimer): Though I am going through these movements and the issues they present, ultimately I remain a Baptist due to foundational issues that go beyond any of these movements and my response to them. Ultimately, I am a Baptist because of my key biblical and theological convictions, and the practical realities of my upbringing, church experience, and where I live.

Reformed Tradition?

While it can be seen in many lights, “The Confessional Movement” is essentially a response to the discovery of the wider Reformed tradition.

For many Baptists like myself, New Calvinism was a most welcomed steppingstone: It was a bridge between the quasi-arminian, dispensationalism of my youth to the robust reformed, evangelical tradition I am a part of today. Based on my own experiences and hearing about the stories of others, it appears that there is a common road to, through, and out of New Calvinism:

After hearing about “Reformed theology” through a popular Calvinistic preacher, a Calvinistic friend, or some other medium, many embrace it and dive right in. Enamoured by the consistency of the 5 points of Calvinism and frustrated by the shortcomings of their theological background, the freshly minted New Calvinist seeks out Reformed theology wherever they can find it: online Reformed groups, Reformed preachers and teachers, or even Reformed churches. They soon discover that Reformed theology is more than just the 5 points of Calvinism, it is a robust, historic Protestant tradition. Upon this discovery, often guided by a certain teacher (e.g. R. C. Sproul, Michael Horton, or a personal Reformed friend), they excitedly embark upon a journey, swiftly falling in love with beauty of the Reformed catechisms, the thought of the Reformed confessions, and the intellectual, historical rigour of the wider Reformed tradition (especially the Puritans). Finally, after engaging with the wider Reformed tradition and community, they will eventually come across a “Truly Reformed” individual who will confront them with a terrifying claim: “Baptists cannot be Reformed.” Citing the Reformed confessions and leading figures, they argue that Reformed theology and tradition is paedobaptistic, a theological position fundamentally inconsistent with the Baptist tradition. The maturing New Calvinist now is faced with a tough decision: Abandon the Reformed tradition which they have grown to love in so many ways, or abandon the Baptistic distinctives they grew up with. While this conundrum is met with varying degrees of wrestling and thought, for many Baptists the answer is to forsake their Baptistic convictions and become a Presbyterian (or Dutch Reformed).

The Issues

Here we can hopefully begin to see what is drawing many Baptists away from the Baptist tradition into paedobaptistic, confessional Reformed denominations: (1) a desire for robust theological consistency, as found in the Reformed confessions, (2) a deep sense of connection with the historic Protestant tradition, as found in historic Reformed writers, (3) a longing for robust intellectual community in the present, as found in Reformed seminaries and parachurch ministries, and (4) a sense of (theological) security by embracing the three above points.

Many Baptists fairly recognize that all these elements are founded when embracing the confessionalism of the Reformed tradition: (1) a person is able to now claim and rely upon the well throughout theological systems of the Reformed standards, (2) a person is able to claim as great thinkers of the past (e.g. the Reformed reformers, the Westminster Divines, the Puritans, etc) as their direct theological forebears, (3) a person is able to now receive and engage with the academic discussion and scholarship taking place within the Reformed community as an insider, and, (4) a person is able to rest in knowing they stand under the protecting arms of so many great Reformed Protestant theologians both past and present.

I sympathize with the Baptist who becomes Presbyterian or Dutch Reformed because of these desires. Why? Because these are all desires that I have felt and continue to feel in my theological life…

So why am I still a Baptist?

While my response to these issues and how they relate to the Baptist tradition could be the topic of several posts, I will attempt to keep my answers brief:

The Baptist tradition is home to a robust theological consistency in its own right. When I first came to question the dispensationalism of my youth, I believed there were only two, mutually exclusive, options: the dispensationalism of Baptists and the covenant theology of the Reformed. This was troubling since, while questioning dispensationalism I was still committed to and convinced of credobaptism. Thankfully, my pastor at the time was willing to mentor through this process of theological growth, and he put me onto a variety of theological resources which show that the Baptist tradition was home to much more than dispensationalism and quasi-Arminian thought, even in the present day. Soon after, I discovered, much to my surprise, that Baptists are in fact a confessional tradition! Whether it can be properly called Reformed or not (I believe it ought to be), Baptists have a deep confessional heritage which at the very least springs out of the great Reformed confessional tradition of the 17th century. Found in documents such as the Second London Baptist Confession of Faith, Keach’s Catechism, and An Orthodox Catechism, Baptists too have available to them documents which articulate, teach, and point to a robust theological consistency, which even includes a deep commitment to the covenantal structure of Scripture. The Baptist tradition is a historical tradition. Whether it is recognized or not, Baptists have a history and our history is home to those who deeply valued historicity. Though they are not talked about as much as they should be, our Baptist forefathers (e.g. William Kiffin, John Gill, and Andrew Fuller) are able provide that same sense of historical tradition as can be found in the great paedobaptist Reformed theologians of the 17th and 18th century. One does not have to leave the Baptist tradition to find a historic connection with the Protestant tradition of old: Many Baptists were and are a part of that great tradition; in fact, many Baptists worked within it, defended it, and promoted it! While this amazing fact might be easy to miss due to many Baptist churches seemingly ignoring it, I am thankful for the many Baptist scholars and pastors who are promoting a Baptist interest in church history. The Baptist tradition, when rightly understood, is historical; having its own history and historically being interested in church history. Being a Baptist does not exclude someone for partaking in excellent Protestant scholarship. It is worth realizing that Baptists in the present time are putting out theological and historical works on the highest level. While this might be easy to miss if one is only hanging out in Reformed theological circles, many Baptists are on the forefront of intellectual theological discussion. Whether it is Don Carson’s scriptural studies, James Dolezal’s explanations and defenses of classical theism, or Samuel Renihan’s deep dives into historic covenant theology, many Baptists prove that the Baptist tradition does not limit, let alone contradict academic or intellectual excellency.

On the other hand, just because one is a Baptist does not mean one cannot engage with or enjoy paedobaptistic Reformed scholars and scholarship. As we grow in Christian maturity, we should embrace the reality that one can learn from, enjoy, and engage with traditions outside our own. The Baptist tradition can and does provide the sense of security found in the paedobaptistic Reformed traditions. While the existence of historic Baptist confessions, Baptist covenant theology, and powerful Baptist thinkers (past and present) may not be new news anymore, for a time they were seemingly either unheard of or written off as microscopic blips in history. I believe for many, especially a few years ago, right when many Baptistic New Calvinists were beginning to encounter the wider Reformed tradition, this was the dominant feeling. Encouraged by the rhetoric of the “Truly Reformed” voices, many Baptists believed they had to pick either the chaotic, ahistorical, anti-intellectual Baptist tradition or the confessional, historical, and intellectual paedobaptistic Reformed tradition. In my opinion, many Baptists, ultimately longing for a sense of security, were and are willing to give up credobaptistic convictions (even strongly held ones) for the sense of security which is provided by being in a confessional Reformed tradition.



My realization, and part of the reason why I am still is a Baptist, is that the Baptist tradition is able to provide that same sense of security: we have the confessional statements, we have the history and historical connections, and we have the intellectual community and engagement in the present day. What we must now do is encourage one another, our churches, and our seminaries to learn about, embrace, and promote these realities. They are there for the taking, one does not have to leave the Baptist tradition to find them.

Stay tuned for a bonus post providing some further reflections and recommended resources in response to “The Confessional Movement.”

Next up: “The Liturgical/High Church Movement.”