As we have seen, for many Calvinistic or Reformed Baptists, “The Confessional Movement” is the most immediate and appealing movement to encounter and pull them away from their Baptist heritage (it certainly was for me). Therefore, I will provide some further thoughts in response to my reflection on and struggle with this movement.

Baptists have much to learn from Reformed Paedobaptists. Reformed Paedobaptist denominations, of the past and the present, are home to powerful and edifying Christian thinkers and pastors. With discerning eyes (as always), Baptists should read and learn from them, and relate to them. We should embrace the reformed catholicity of our Baptist forefathers and recognize that we have so much in common as evangelical Protestants, that despite our differences, we are allies not foes.

Further, Baptists ought to appreciate the passion and concern for theology and history in Presbyterian and Reformed circles. Recently, one of my (Baptist) church history professors made an observation which I believe represents a broader truth about the state of mind of the Confessional Reformed tradition as opposed to Baptist circles: When Presbyterian and Reformed scholars present their churches with an opportunity to research a study into church history, even translating the works of a largely forgotten Reformer, they receive immediate and tangible support. Yet, when Baptists are asked to support financially a study into a prominent and one of their most influential forefathers, obtaining funding for research can be like pulling teeth.

I bring up my professor’s remark to illustrate a broader reality: I believe the greatest thing Baptists can learn from our Reformed Paedobaptist brethren, is to truly value, enjoy, and promote serious study. Part of the draw of “The Confessional Movement” is its commitment to theology and church history, something which appeals to Baptists admiring this movement but should appeal to all devout Christians. Baptist churches have everything to gain by fostering the theological and historical passion present in Reformed Paedobaptistic circles. Church membership should have major implications for theological development. Spending time online, I have noticed a devastating trend which is especially common for Baptists who have become Presbyterian: their local church was not part of the discussion and was not consulted prior to leaving.

One of the first things I ask people who are, or have just finished to “discern denominations” is: what is or was the nature of your discernment? Some of the better responses include that they are reading books from both sides or are watching debates between the parties on YouTube. More often, I hear of former or soon to be former Baptists who say their “discernment” was centred on talking and debating in online chatrooms. Knowing the nature of many of these conversations, it is safe to say that rarely the best and most accurate arguments are being presented. Yet, while I believe former is clearly better than the latter, I believe both are missing something more valuable: the voice and guidance of the local church.

A lot of these former Baptists admit that they never mentioned to their churches or church leaders that they are seriously considering these theological questions. Their church only learns that this person is questioning or struggling with some major doctrines weeks after they stopped attending their Baptist church in favour of the Presbyterian one down the road. I believe this common reality is often a result of shortcomings from both the (former) church member and the church:

For the developing Baptist: Do not engage in all this theological study and research into church history on your own. Being a part of a church, under elders, means being part of a community. When you join as a member, you are agreeing to be accountable to one another. Therefore, share with people what you are reading, what questions you are considering, and be open to be challenged or called to reconsider. Church membership means something!

For the Baptist church: Be a church community which welcomes and encourages theological study. If someone is going to leave (to any other religious context) make sure it is their fault to have kept their struggles and questions hidden. You have a responsibility to guard the flock, to help them grow in their faith, and to protect the doctrines you claim to hold. When someone joins your membership, you are agreeing to be accountable to one another. Therefore, be ready to face tough questions, have theological conversations, and recommend (or even provide) resources which defend Baptist orthodoxy. Church membership means something! The grass is always greener on the other side. Baptists need to remember that Reformed churches have their problems too. Despite the problems of our local church context, its culture, its shortcomings, Reformed churches, denominations, and circles will have their own too. You will never be in the position of exchanging an imperfect church for a perfect one. When we are comparing our tradition with others, or our churches with others, it is all too easy to only see our faults and only see their strengths. Commit to seeking a wider perspective which accounts for the full context.

Finally, Baptists, especially those being wooed by “The Confessional Movement,” need to embrace a humility to recognize when you are part of the problem. Part of the unwelcoming behaviour or outright hostility we might face in our local churches in response to our delving into deeper theological topics (especially Calvinism or confessionalism) can be our displaying of a “cage-stage” aggression or an ivory tower snobbishness. Do ask questions, challenge traditions, and promote reform but do so with a healthy balance of humility and conviction.

I hope these reflections are challenging and helpful. In my next post I shall address “The Liturgical/High Church Movement.”