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Baptist Freedom: Celebrating Our Baptist Heritage
Lesson 1Baptists and Their Freedoms ............................................3Acts 5:27-32
Lesson 2Bible Freedom ................................................................8Hebrews 1:1-2; 4:12-13
Lesson 3Soul Freedom ................................................................13Matthew 16:13-18
Lesson 4Church Freedom ............................................................18Romans 12:1-21
Lesson 5Religious Freedom..........................................................23Matthew 22:15-22; Romans 13:1; Revelation 13:9-10
TABLE OF CONTENTS
Prepare Before the SessionRead the session for today in the Study Guide. Then read the options in this Teaching
Guide, placing checkmarks beside the activities you plan to include. After you have decidedwhich options to use, gather the appropriate materials.
WHAT’S IN YOUR TEACHING GUIDE
This Teaching Guide has three purposes:➤ to give the teacher tools for focusing on the content of the session in the Study Guide.➤ to give the teacher additional Bible background information.➤ to give the teacher variety and choice in preparation.
The Teaching Guide includes two major components: Teacher Helps and Teacher Options.
Teacher Helps
Teacher Options
Bible BackgroundThe Study Guide is your main
source of Bible study material.
This section helps you more fully
understand and
interpret the Scripture text.
Teaching Outlineprovides you with an outline
of the main themes in the
Study Guide.
The next three sections provide a beginning, middle, and end
for the session, with focus paragraphs in between.
Focus Paragraphsare printed in italics at or near the top of the page
because they are the most important part of the Teaching
Guide. These paragraphs will help you move your class from
“what the text meant” to “what the text means.”
You Can Choose!There is more material in each session than you can use, so choose the options from each section
to tailor the session to the needs of your group.
Bible BackgroundBold WitnessThe story in Acts 5:27-32 is
told in the context of thegrowth of the Christian mission
(Acts 5:14) and how religious and stateauthorities opposed that mission. In Acts4:1-21 Peter and John are arrested. Beforethe Jewish Council (the Sanhedrin), theyboldly testified to their faith, saying,“Whether it is right in God’s sight tolisten to you rather than to God, youmust judge; for we cannot keep fromspeaking about what we have seen andheard” (v. 19). (The boldness of the earlychurch is also seen in Acts 4:31 and 26:19-21.) The religious leaders reacted harshlybecause the apostolic preaching threat-ened the status quo. The freedom ofdissent had to be silenced (Stagg, 78).
In Acts 5:27-32, the apostles have beenarrested a second time and stand oncemore before the Sanhedrin. Again, withboldness they declare, “We must obeyGod rather than any human authority”(v. 29). When human authority is inconflict with divine authority, believersmust trust the divine authority.
The apostles are arrested, but anangel releases them, leaving the prisondoors locked, and the human authoritiesfind them preaching in the temple (Acts5:19-25). The apostles are flogged, suffer-ing with joy the consequences of theirobedience to God. Despite their mistreat-
ment, they are spiritually free andcontinue preaching as an act of boldfaithful dissent (Acts 5:40-41). Opponentsof religious dissent would do well to hearthe words of the Pharisee Gamaliel, whosaid if their dissent was of human originit would fail, but if it were of God it couldnot be defeated, so the Sanhedrin shouldproceed cautiously (Talbert, 26-29).
Civil DisobedienceThe topic of civil disobedience, or calmlystanding for freedom in the face of politi-cal restrictions, is controversial. SomeChristians cite Romans 13:1, “Let everyperson be subject to the governing author-ities; for there is no authority except fromGod, and those authorities that exist havebeen instituted by God,” to deny the possi-bility of Christian civil disobedience. Thefact that neither Jesus nor Paul—whoappealed to Rome for a trial to decide hisfate (Acts 22ff )—attempted to overturnthe Roman authorities is also a factor inthis argument.
On the other hand, one can appeal toseveral biblical passages to affirm civildisobedience when human loyalties to thestate attempt to usurp obedience to God(Acts 5:29). Old Testament passagesinclude the story of Moses and theHebrews working “within the system” torequest their freedom but then ultimatelydefying Pharaoh in the exodus (Exod5–14); the story of the resistance ofShadrach, Meshach, and Abednego who,
1Lesson Teaching Guide
BAPTISTS AND
THEIR FREEDOMS
Acts 5:27-32
despite their favored positions in theBabylonian government, defied the decreeto worship pagan gods and were throwninto a fiery furnace (Dan 3).
In the New Testament, the earliestdays of the church’s existence involveencounters with the Sanhedrin, thereligious ruling authority in Jerusalem.Two passages, Acts 4:19-20 and Acts 5:27-32, reveal that loyalty to God in the faceof religious and political opposition was asign of faith, but also a sign of the divinebacking of the Christian movement.
The Fine PrintIn biblical stories, the faithful heroesusually prevail. (A notable exception isthe persecution of Christians in the bookof Revelation.) In subsequent Christianhistory, Christians who have cited Acts5:29 to defy legal authority have basedtheir behavior on the religious reason offreedom of conscience before God ratherthan on political motivation. Christianmartyrs throughout the centuries havepaid the price of their lives in order toobey God rather than human beings.
The arrests of Baptists John Clarkeand Obadiah Holmes alluded toin theStudy Guide are classic examples ofadhering to this reading of Scripture.When Clarke, Holmes, and anothercolleague left their homes in RhodeIsland and entered the Mass-achusettsBay Colony to preach (which was illegal),they willingly and boldly affirmed theirfreedom of conscience and the right todissent by provoking a confrontationwith a state-sponsored religious culture(see Acts 4:12). After their arrests, theywere forced to attend a worship service ofthe state church. With defiant boldness,they refused to take off their hats duringthe service, and Clarke read a book whilethe minister spoke. After receiving thirtylashes across his back, Holmes declared,“You have struck me as with roses.”
Does Acts 5:27-32 give license for anyChristian to defy authority whenever heor she senses a violation of freedom toworship God according to the dictates of
conscience? That is certainly one way toapply the story, and Baptists have oftendone that. On the other hand, the
I. Introduction: An Example of DissentA. Henry DunsterB. Dissent Can Be Costly
II. Baptist OriginsA. Landmarkism and the Desire for
Baptist SuccessionismB. Baptist Founder: John Smyth
1. Biography: From Anglican toPuritan to Separatist to Baptist(to Mennonite)
2. Smyth as a Separatista. He formed his church on
basis of covenant.b. His church practiced infant
baptism.3. Smyth formed the first Baptist
church in Amsterdam.a. Dissent: Smyth baptized
himself.b. He formed a church on basis
of confession of faith andbeliever’s baptism.
c. The church split over issue of“succession.”
C. Thomas Helwys1. He established first Baptist
church in England.2. He taught and practiced Baptist
freedoms.
III. The Apostolic Example (Acts 5:27-32)A. The Text
1. Peter and the apostles arebrought before the Sanhedrin (v. 27).
2. Apostles boldly declare alle-giance and obedience to Godrather than any human authority(v. 29) (see Acts 4:13, 20).
3. Dissent is grounded in followingthe Holy Spirit (v. 32).
B. Civil Disobedience as an Expressionof Faithful Dissent
4 Lesson 1
❍ Baptist OriginsWhat do we know about John Smyth andThomas Helwys? Distribute copies ofpage 28, titled “Baptist Origins.” Ask thefollowing questions.
Questions➤ What—if anything—have you been
taught previously about Baptisthistory? Was this training sufficient?
➤ Why do you think the publisher of ourBible study curriculum is named afterSmyth and Helwys?
Many Baptists say, “We just gostraight back to the Bible.” Affirm that theBible has been Baptists’ sole authority forreligious faith and practice. Even so, thestudy of Baptist origins can shed light onhow Baptists have traditionally read theScripture.
❍ Freedom to DissentDiscuss the following questions.
Questions➤ What is the difference between ques-
tioning authority and merelycomplaining?
➤ What are some current examples ofreligious dissent?
➤ In light of the Henry Dunster story inthe Study Guide, what risks doesdissent sometimes entail?
John Smyth and Thomas Helwys werepart of a dissenting minority. Notice thatthe apostles in Acts 5:27-32 were a dissent-ing minority from the Jerusalem statusquo.
Puritans didn’t believe that the colonial Baptists were applying Scripture correctly butrather were using God’s name to justify their defiance to authority.
Applying Acts 5:27-32 to specific modern situations requires caution. One commen-tator said that verse 29 “is a dangerous saying, subject to abuse and misappropriation;and one should be as clear as Peter was about what God’s purposes really are before everusing it” (Polhill, 169). Most readers can identify people or groups that they believehave hidden behind the Bible or appealed to the “leading of the Spirit” for selfishreasons.
Acts 5:27-32 is a fascinating biblical story. It clearly can be abused, but it also pointsto bold witness and the cry for freedom and dissent that desires ultimate obedience tothe lordship of Christ.
A Way to Begin
Teaching Guide 5
Baptist origins are rooted in several biblically based freedoms. Baptists havebelieved that these freedoms are indispensable for vital spiritual life. Freedomis a concept rooted in Scripture, from Jesus’ words, “the truth will make you
free” (Jn 8:32) to the apostles’ bold declaration, “We must obey God rather than any humanauthority” (Acts 5:29). We must be free to respond to the truth—Jesus—and sometimesthat calls for dissent as an act of faith. Dissenting freedom responds to God according to thedictates of conscience in obedience to the lordship of Christ and to Scripture. The story ofBaptist origins is a defining illustration of the role of freedom and dissent in the Christian faithjourney.
❍ Boldness to DissentDiscuss how “uneducated and ordinarymen” (Acts 4:13) had the boldness to defyhuman authority and give their allegianceto God, especially when persecution andimprisonment was the known likelyresult.
Questions➤ If you were Peter or one of the other
apostles, could you express your faithwith this degree of boldness?
➤ What is the role of the Holy Spirit infaithful dissent?
➤ What are the negative consequences ofdissent? Why do those in the majorityresist the witness of dissenters?
❍ Biblical HeroesDraw on some of the other biblicalaccounts of dissent or civil disobedience,such as Daniel and the lion’s den (Dan 6)or Shadrach, Meshach, and Abednego(Dan 3).
Questions➤ Have you ever listened to these stories
in light of the biblical theme of faithfuldissent? If not, do they take on newmeaning for you if you do so?
➤ What did these believers risk in insist-ing that they must be free to worshipGod?
➤ What practical lessons can we learnfrom these biblical heroes about theconnection between freedom anddissent?
❍ Dissenting MinoritiesRead Acts 5:27-32. Remind the class thatthe early church was a dissenting minorityin Jerusalem society.
Questions➤ What are some of the religious minori-
ties in our community? (Note: In mostof the United States, the majority is atleast nominally Christian.)
➤ If we were to put ourselves in theirshoes, what might be our perception ofthe attitudes and behaviors of those inthe majority?
➤ What are the challenges of living faith-fully as a member of a religiousminority?
➤ If our group were in the minority, howwould we want to be treated?
A Way to Explore Scripture The arrest of the apostles in Acts 5:27-32 follows an earlier arrest in Acts 4:1-21. Boldness before opponents of the faith and the necessity of obeying God
rather than human authority characterizes both stories. Legal authority is seen asattempting to draw boundaries for acceptable worship and religious practice. However, theapostles demonstrate that the Christian faith gives ultimate allegiance to God. Humanauthority must not attempt to play God by defining or restricting religious belief. Whenauthorities restrict the freedom to worship or act in idolatrous fashion, dissent is an act offaithfulness to God.
6 Lesson 1
❍ Does Being Baptist Matter?In this age, which many are calling “post-denominational,” it is perhaps even moreimportant to ask and answer key ques-tions about denominational identity.
Questions➤ How does the story of Baptist origins
help us to see the fundamental role offreedom and dissent in our spiritualunderstanding?
➤ Has your past instruction in Baptistidentity highlighted freedom anddissent? If not, what was the focus?
➤ What insights does our tradition haveto share with the wider church andwith society as a whole?
➤ What lessons could we learn fromChristians outside our tradition?
➤ How can we avoid undue boastfulnessabout our denominational distinctives?
➤ How can believers remain true to thecore convictions of their traditionswhile welcoming those who believedifferently as Christian brothers andsisters?
❍ How Important Is the Concept ofFreedom?
Discuss the following questions aboutfreedom of conscience.
Questions➤ In your Christian experience, how
important is the concept of freedom? ➤ How have you expressed dissent in an
attempt to be faithful to God? ➤ What does “freedom of conscience”
mean to you? ➤ What are your fears with respect to
freedom and dissent? ➤ Are you as an individual practicing the
freedom to respond to God’s call inyour life?
➤ Are we as a church (not just a fewpeople) exercising freedom to respondto God in the way we make decisions ordo ministry?
ResourcesCharles H. Talbert, Acts, Knox Preaching Guides (Atlanta:John Knox, 1984).
John B. Polhill, Acts, The New American Commentary(Nashville: Broadman, 1992).
Frank Stagg, The Book of Acts: The Early Struggle for an
Unhindered Gospel (Nashville: Broadman Press, 1955).
We live in an era in which denominational loyalty is remarkably low. Much of thishas to do with dissatisfaction with denominational structures, but being a BaptistChristian is not fundamentally about being tied to a particular structure. Nor is it
about claiming to be the “best” church (whatever that means). Rather, to be a BaptistChristian is one way of being a free and faithful Christian. It is a way of practicing personalfaith and doing church. To be a Baptist Christian is to affirm a personal and congregationaljourney rooted in freedom.
A Way to End
Teaching Guide 7
2Bible Background
Freedom “Under” Christians stand with an open
Bible “under” the lordship ofJesus Christ. When they began in
the early 1600s in England, Baptistsinsisted on Jesus as the the center of thebiblical revelation. Everything in theHebrew Scriptures reached its climax inhim. Everything in the church subsequentto his life, death, and resurrection lookedback to him. For Baptists, Jesus consti-tutes the norm by which the Bible is to beinterpreted because “Jesus is Lord” wasthe earliest New Testament confession(Rom 10:9). Jesus is the ultimate source ofChristian authority and the foundationof truth upon which we attempt to buildour lives and our churches.
Baptists insist on freedom of access tothe Bible and freedom in its interpreta-tion precisely because the Bible is the onlymeans of arriving at the mind of Christ.Jesus is far more than a mere historicalperson of the first century. He is theliving Lord who still directs God’s people.The Bible, interpreted under the guidanceof the Holy Spirit, continues to make thewill of Christ known.
Freedom “For” Scripture is alive. As people read andinterpret Scripture under the guidanceofthe Holy Spirit, their lives are trans-formed. God’s word is not limited to
Scripture, yet one can hear the “living andactive” word of God through Scripture. Inorder for Christians to live obedientlyunder the lordship of Christ, they mustbe free to respond to the living word ofGod.
For Baptists, the Bible is completelyauthoritative in moral responsibility,theological beliefs, and human relation-ships. Additionally, our understanding ofthe Bible is never complete or finished. Asthe great English Baptist historian ErnestA. Payne said, this dynamic understand-ing of Scripture “is of fundamentalimportance for an understanding ofBaptist life at its best” (Payne, 19).
Baptists did not begin and apparentlydid not intend to live out their faith as astatic, rigidly fixed, and inflexible groupof disciples. They did not arrive at thetruth and then determine to pass it on inevery area of life. Instead, they cultivatedan attitude of openness to the ongoingstudy of the Bible under the guidance ofthe living Lord of the church. Theypledged themselves to continue in thatframe of mind no matter the cost. Thisapproach not only allows but encouragesdiversity.
Some may ask, “Is this approach notfraught with danger?” The answer is acandid “Of course!” The alternative,however, is fraught with more thandanger; it is fraught with unbendingdogmatism.
Lesson Teaching Guide
BIBLE
FREEDOM
Hebrews 1:1-2; 4:12-13
Our interpretations of the Biblechange; the Bible, however, remains theword of the living God. With thisbirthright of freedom and loyalty tothe Bible as the word of God, a Christiancommunity is better able to meet thechanging challenges of the contemporaryworld.
Freedom “From” If Baptists are to confront these chal-lenges, it is necessary for them to acceptthat before God, “no creature is hidden,but all are naked and laid bare to the eyesof the one to whom we must render anaccount” (Heb 4:13). There is a tempta-tion today to hide behind doctrinalstatements, creeds, covenant signatures,and ecclesiastical bodies. Yet, all attemptsto hide prove futile. Baptists must accepttheir vulnerability before God and claimit as a gift for honest ministry.
Early Baptists echoed Martin Luther’sconviction-filled affirmation of “Scripturealone,” for they wanted to be free “from”all other religious authorities. Baptistsbegan by saying, “This Lord and nomore!” No pope, king, or bishop couldusurp the lordship of Christ. Baptists alsosaid, “This book and no more!” No creed,confession, doctrinal statement, or eccle-siastical body could usurp the authorityof the Bible. Historically, Baptists haveresisted any and all creeds for two goodreasons. First, no doctrinal statement canadequately summarize the biblicalmandate for behavior and belief. It isbetter, therefore, to stay with the Biblealone. Second, Baptists have feared creedsbecause of the seemingly inevitabletendency to make the creed the norm andthen force compliance to it. When thishappens, we lose both the Bible and thefreedom of approach to the Bible.
Certainly, Baptists have periodicallyadopted statements of faith. But theyhave carefully named them to avoidgiving them too much authority. Forexample, what is popularly known amongSouthern Baptists as “The Baptist Faithand Message” is more correctly titled “A
Statement of the Baptist Faith andMessage.” It is “a statement.” It is not “thecreed.”
Freedom “Of” God has spoken to humanity “in manyand various ways” (Heb 1:1). In JesusChrist, God spoke with clarity. Yet, Godhas never dictated that each individualshould agree on what God has said. Eventhe Gospels express four distinct views ofJesus. Each Gospel writer agrees that Jesuswas the Son of God, although each inter-prets his life and ministry from his ownperspective.
Baptists have no formal teachingoffice that hands down correct biblicalinterpretation. Freedom of interpretationby each individual believer is fundamen-tal to Baptist thought. If believers are tobe guided by Holy Scripture, all believersmust be free to interpret the Bible.
The Bible is the believer’s book, butthe believer’s right to interpret the Bible
I. Freedom “Under” (Heb 1:1-2)A. We read the Bible under the lord-
ship of Christ.B. Christ still guides and directs the
people of God.
II. Freedom “For” (Heb 4:12)A. The Bible is intended to transform us.B. Our understanding of the Bible is
never complete; therefore we live outour faith dynamically, not statically.
III. Freedom “From” (Heb 4:13)A. We cannot hide behind lesser
sources of authority.B. God sees us as we truly are.
IV. Freedom “Of ” A. The Bible is open to all believers.B. Freedom to interpret the Bible is
both a privilege and a responsibility.
Teaching Guide 9
❍ My Faith Has Found a RestingPlace
Sing the hymn, “My Faith Has Found aResting Place.” Discuss what it means tothe participants to have a faith estab-lished “not in device nor creed.”
Questions➤ What does the hymn writer say about
where his faith rests? ➤ In times of crisis we often discover the
true core of our faith. When has yourfaith been shaken? What did this expe-rience teach you about where your faithrests?
➤ How does what we say or believe aboutthe Bible intersect with faith in Christand his saving work? Is it possible totrust in Christ apart from the Bible? Isit possible to trust in the Bible apartfrom a saving relationship with Christ?
❍ The Truth Shall Make You FreeAsk a volunteer to read John 8:31-32aloud. Jesus promised freedom to thosewho “know the truth.”
Questions➤ What is the truth? Can we all agree on
it?➤ How does knowledge of the truth lead
to freedom? What kind of freedom?Freedom from what? Freedom forwhat?
➤ How does the Bible teach us the truth?
carries with it the responsibility to study and seek to understand the Bible. Thisdemands the best of biblical scholarship as an aid to interpretation. The right of inter-pretation does not mean that any or every interpretation is correct. It does not meanthat the Bible means anything or everything or nothing.
The privilege of personal interpretation of the Bible is hard work! What did thisbiblical statement mean in its original setting? When was it written? Under whatcircumstances? What thought patterns dominated the world of the writer? To under-stand the Bible, one should know something about the history of the Bible, the historywithin the Bible, and good principles for interpreting the Bible today. Some Baptistswant the privilege of personal interpretation of the Bible, but they do not want to go tothe trouble of being good interpreters. We must distinguish between the noble privilegeof interpreting the Bible for ourselves and the responsibility of working hard at deter-mining what its authors intended it to mean.
A Way to Begin
10 Lesson 2
How does the Bible guide us in making spiritual decisions? All Christians wouldaffirm the centrality of Scripture in determining how we should live, how weshould worship, or how our churches should be organized. At the same time,
Christians vary widely in how they handle the Bible itself and what they believe it teaches.What does it mean to approach the Bible with an attitude of freedom?
❍ The Ultimate Source of AuthorityRead Hebrews 1:1-2. This passage clearlydemonstrates the preeminence of theliving Christ over Scripture. Read thefollowing statement from the StudyGuide: “Jesus is the ultimate source ofChristian authority and the foundation oftruth upon which we attempt to build ourlives and our churches.” What does thismean to you?
❍ Biblical AuthorityRead Hebrews 4:12. In order forChristians to live obediently under thelordship of Christ, they must be free torespond to the living, active word of God.
Discuss two types of response to bibli-cal authority as described in the StudyGuide: the static, fixed approach and thedynamic, open approach. Ask the follow-ing questions.
Questions➤ What are the advantages and disadvan-
tages of a static approach to biblicalauthority?
➤ What are the advantages and disadvan-tages of a dynamic approach to biblicalauthority?
➤ Which approach is most consistentwith the historical Baptist understand-ing of biblical authority?
❍ Freedom From…Read Hebrews 4:13. Discuss the tendencyto hide behind other sources of religiousauthority in order to escape the fact thatwe are totally responsible to God. Why doChristians sometimes do this?
On the board, write “Bible Freedommeans freedom from….” As a class, finishthe sentence in as many ways as possible,writing the responses on the board.Discuss how these other sources ofauthority have been abused in the pastand continue to be abused today.
❍ The Clear Teaching of ScriptureNote some of the “teachings” of the Biblethat Christians as a rule do not observetoday. For example, do we “greet oneanother with a holy kiss” (Rom 16:16)?Do we require women to be veiled inworship (1 Cor 11:5)? Do the men lifttheir hands in prayer (1 Tim 2:8)? Do thewomen refrain from wearing fancy cloth-ing and hairdos (1 Tim 2:9)?
Questions➤ Why do we feel at liberty to dispense
with some biblical instructions but notothers?
➤ What would you say to someone whobelieved these instructions were stillbinding on Christians today?
➤ What “clear teachings of Scripture”create conflicts among Christians?What is your comfort level with the factthat other believers handle these issuesdifferently?
How are we to approach Scripture as a guide to life in Christ? We must begin byaffirming what the Bible is and what it is not. According to the book of
Hebrews, the Bible is a living and powerful gift of God (Heb 4). At the same time,the Bible is not God’s final, definitive revelation to humankind. That honor belongs to Jesusalone (Heb 1).
A Way to Explore Scripture
Teaching Guide 11
12 Lesson 2
❍ Jesus’ BibleDistribute copies of page 29, titled “Jesus’Bible.” Divide the class into five groupsand assign each group one of the passageslisted. Have the groups answer the studyquestions provided. Let each group shareits responses with the class.
Questions➤ How did Jesus affirm his trust in the
Bible as the written word of God?➤ How did Jesus assert his authority over
the Bible as the living Word of God?➤ Have you ever been caught in a moral
dilemma between “What does the Biblesay?” and “What would Jesus do?” (Forexample, deciding whether to followthe religious “rules” or to break themin order to help someone in need.) Howshould Christians resolve these issues?
➤ What is the purpose of Scripture inyour spiritual life? What do you hopeto gain by reading it? How is this likeor unlike the ways Jesus handled theBible?
❍ ReviewSummarize the four main themes of thelesson as found in the Outline forTeaching.
Question➤ Which of these four aspects of Bible
Freedom is most precious to you?➤ Which of these aspects is most difficult
for you to embrace?➤ Which of these aspects is most difficult
for you to extend to others?
Close in a prayer thanking God for the lordship of Christ and for thefreedom this lordship brings in the livesof believers.
ResourceErnest A. Payne, The Fellowship of Believers: Baptist Thoughtand Practice Yesterday and Today (London: Carey Kingsgate,1952).
Freedom can be unsettling. Many people would prefer a little less freedom if itbrought them a greater sense of security. This seems especially so with respect tospiritual matters. Bible Freedom carries with it the responsibility to treat the
Bible with maturity and to extend that freedom to others.
A Way to End
3Bible Background
The Centrality of the IndividualWhen Jesus asked his disciples,
“Who do people say that theSon of Man is?” (v. 13), he was
lifting up the centrality of the individual.Jesus valued diverse personal perspectives.This desire for individuality regardingresponses to Christ is due to SoulFreedom.
Soul Freedom affirms the sacrednessof the individual, based on the biblicalaffirmation that every human being iscreated in the image of God. Biblicalinterpreters and theologians have debatedfor years the precise meaning of Genesis1:26, “Let us make humankind in ourimage.” Whatever else this passage means,it speaks clearly about the infinite worthand dignity of each individual (see also Ps8). Baptists assert that each individual iscreated in the image of God. Therefore,each individual is competent under Godto make moral, spiritual, and religiousdecisions. More importantly, the individ-ual alone is responsible for making thosedecisions.
The Primacy of the PersonalJesus understood diverse perspectives (v.14), but he was most interested in whatthe disciples thought individually. Hisquestion, “But who do you say that I am?”(v. 15), encouraged a personal response.Jesus did not ask, “What do the prophets
say about me?” Jesus did not inquire as tothe official position of the HebrewScriptures regarding his identity. Rather,he invited a personal response thatdepended on a spiritual experience.
In the Baptist faith tradition, individ-ualism manifests itself at the beginningof the Christian life. Baptists insist thatsaving faith is personal, not impersonal.It is relational, not ritualistic. Saving faithis direct, not indirect. It involves a lonely,frightened, sinful individual believingand trusting in an almighty, loving,gracious God.
Six hundred years before Jesus said,“follow me,” the prophet Jeremiahpreached the primacy of the personal inmatters of faith. In what has been called“the gospel before the gospel,” Jeremiahannounced God’s new covenant: “I willput my law within them, and I will write iton their hearts” ( Jer 31:33). Jeremiah envi-sioned God writing not on stone but onthe inner being of the individual. Why?Because knowledge of God is direct,dynamic, and personal. Fellowship withGod comes by way of individual relation-ship and not through creed andceremony. Jeremiah’s prophecy of thedivine-human relationship was so impor-tant for early Christians that the writer ofHebrews quotes it twice in a space of twochapters (Heb 8:8-12; 10:16-17).
Soul Freedom has never meanthuman self-sufficiency. Individuals arenot capable or competent to save them-
Lesson Teaching Guide
SOUL
FREEDDOM
Matthew 16:13-18
selves. Basic to the Baptist understand-ing of the gospel is the grace of God(Eph 2:8-9; Titus 3:5-6). But God’sgrace is always appropriated person-ally. No proxy can fetch grace foranother person. People are saved one byone, person by person.
Conversion by ConvictionPeter’s spontaneous response to Jesus wasconfessional: “You are the Messiah, theSon of the living God” (v. 16). There wasno external pressure on him to respond inthis manner. Jesus celebrated Peter’sresponse as being motivated by spiritualconviction: “Blessed are you, Simon sonof Jonah! For flesh and blood has notrevealed this to you, but my Father inheaven” (v. 17). Peter’s confession was afree-choice response to divine initiativeand was stated in his own words. Thisinaugural confessional through convic-tion was founded upon Soul Freedom.
Faith is voluntary. No one is forced tobelieve because no one can be forced tobelieve. Some words cannot be puttogether. There is no such thing as“forced love.” You can force labor. You canforce slavery. But you cannot forcesomeone to love. The voluntary nature offaith is crucial to the Baptist identity.Trying to make someone believe whatthey honestly cannot believe exploits boththe individual and the biblical meaning offaith.
Soul Freedom, like all other Baptistfreedoms, has a goal in view. Freedom issuch an important ingredient in thehuman enterprise that one can justifyfreedom for freedom’s sake alone.However, early Baptists had more in mindthan simply breaking free from chainsthat held them back. They wantedfreedom from a state-enforced religionbecause they thought that the freedom ofthe human spirit was worth saving.
Running through the Dallas Ft.Worth airport to catch a commuter flight,I could not help reading a slogan printedon a woman’s sweatshirt. “Make up yourown mind!” it screamed. “Choose this day
whom you will serve” ( Josh 24:15) is theancient Hebrew version of that slogan.Both exhortations imply the freedom ofchoice. More specifically, however, theyhighlight the responsibility for personaldecision. Because every person is account-able to God (Rom 14:12), each individualis responsible for his or her spiritual andreligious choices.
It seems some people will do almostanything to avoid responsibility for theirlives. They quote other people, talk likeother people, and let other people talk forthem or even choose for them. Sooner orlater, however, each individual needs to
I. The Centrality of the Individual (Mt 16:13)
A. God honors our individuality.B. Individuals are responsible for their
choices.C. Individuality must be lived out in
community.
II. The Primacy of the Personal (Mt 16:14-15)
A. Christ encouraged a personalresponse.
B. Faith is meant to be personal andrelational.
C. Soul Freedom does not imply self-sufficiency; we are saved by grace.
III. Conversion by Conviction (Mt 16:16-17)A. Faith is a freely chosen response to
divine initiative.B. We should be free from enforced
religion.
IV. Baptism for Believers (Mt 16:18)A. Baptism is a public declaration of
personal faith.B. The earliest Baptists were more
concerned with the “who” than the“how” of baptism.
14 Lesson 3
❍ Mindful of UsDistribute copies of page 30, titled“Mindful of Us.” Enlist three volunteersto be “Reader 1,” “Reader 2,” and “Reader3,” and then lead the class in reading theprinted psalm responsively.
The principle of Soul Freedom growsout of an understanding of the nature ofhumanity as the crowning point of God’screation. Discuss how Psalm 8 affirms the“glory and honor” of humankind and, byimplication, the importance of the indi-vidual.
Questions➤ What words or imagery does the
psalmist use to convey the idea thathumanity holds a special place in God’screation?
➤ What other passages of Scripture speakof humanity’s exalted status?
➤ What attitudes or actions show that webelieve our fellow human beings are “alittle lower than God”? What attitudes
or actions show that we deny thistruth?
❍ In Other WordsWrite on the board the alternate termsused for the principle of Soul Freedom asnoted in the Study Guide. Invite classmembers to suggest other terms they haveheard to express this idea.
Questions➤ What—if anything—do you remember
learning about Soul Freedom in yourreligious upbringing?
➤ Which of these terms is mostcommonly used in your church? Whichof them speaks most powerfully to you?
➤ What is your personal definition of“Soul Freedom”?
The purpose of this lesson is toexplore the centrality of the individual’sresponse to the lordship of Jesus Christ.
answer that question from Jesus: “But who do you say that I am?” The Baptist word forthe world is that each individualis free to answer and is responsible for answering.
Baptism for BelieversChrist’s church is built on the foundation of individual souls freely responding to theincarnate Son of the living God (v. 18). Through personal declarations of faith, lives arechanged and the “gates of Hell” are razed.
In Baptist life, these followers of Christ then make a public statement of their faiththrough baptism. Ask the average person, “What is the distinguishing characteristic ofBaptists?” Their answer will probably have something to do with the way Baptistsbaptize. It is true today that Baptists universally practice baptism by immersion. But theearliest concern of Baptists regarding baptism was not the mode of baptism (how oneshould be baptized) but the subject of baptism: who was being baptized. Baptists believebaptism is a sign that one has made a pledge to a new purpose. It is a dramatic state-ment that Christ is Lord.
A Way to Begin
Teaching Guide 15
Begin by exploring the nature of human beings as created in God’s image andendowed with freedom to embrace or reject God’s invitation to a spiritual rela-tionship. Because of our freedom before God, no one can answer for us in
matters of faith. This is both a privilege and a tremendous responsibility.
❍ The Foundational QuestionRead Matthew 16:13-18. By asking, “Whodo people say that I am?” Jesus demon-strated his interest in the personalperspectives of the people.
Jesus’ key question, however, was“Who do you say that I am?” This ques-tion continues to be foundational forChristian discipleship. Brainstorm possi-ble responses to Jesus’ question, bothgood and bad.
In Matthew 16:16, Peter gives themodel response: “You are the Messiah, theSon of the living God.” Point out that thisstatement is a freely chosen response todivine initiative, stated in Peter’s ownwords.
Personal conviction leads us to indi-vidual confession. It is upon this kind ofconviction and confession that Christbuilds a community of faith.
❍ Living Out Our ConvictionsAsk a volunteer to read Matthew 16:13-18.How does this passage demonstrate Jesus’concern for individual perspectives andconvictions? How does it demonstrate hisconcern for individual responses to theseconvictions?
Discuss the relationship betweenpersonal, heart-felt convictions andconvictions that we merely parrot becausewe have learned them from other sources(parents, childhood Sunday school teach-ers, pastors, etc.). What is the nature andquality of the responses we make to eachsort of conviction?
Questions➤ Jesus asks, “Who do you say that I am?”
What is your answer?➤ Do your current attitudes and behav-
iors confirm that this is an accurateanswer?
❍ Believer’s BaptismRead the following quotation fromTertullian (2nd century):
The delay of baptism is preferable;principally, however, in the case oflittle children…. The Lord does indeedsay, “Forbid them not to come untome.” Let them “come,” then, while theyare growing up; let them “come” whilethey are learning, while they are learn-ing whither to come; let them becomeChristians when they have becomeable to know Christ. (On Baptism 18)
Tertullian’s view was in the minorityeven in his own day, but it stronglyresonates with those who believe thatconviction and confession must precedebaptism. For people such as this, baptismis a radical, dramatic profession ofpersonal faith.
Questions➤ Is believer’s baptism still considered a
radical profession of faith? Why or whynot?
➤ How young is too young to undergobeliever’s baptism?
A Way to Explore Scripture Of the many things Jesus demands of his followers, we sometimes overlook hiscall to make up our own minds about whether he is worth following. This funda-
mental demand lies behind all the rest. It was at the heart of many exchangesJesus had with would-be disciples who had not considered the cost of leaving everything tofollow him.
16 Lesson 3
❍ Confessions of FaithDistribute paper and pens or pencils toeach participant. Ask them to write apersonal confession of faith as a responseto Jesus’ question, “Who do you say that Iam?”
Ask as many as are willing to sharetheir confessions. Note any points ofsimilarity, but make a special point ofcelebrating the diversity among them.
Questions➤ Did you rely on others’ expressions of
faith in composing your confession(creeds, Bible verses, memorable quota-tions, etc.)? Why or why not?
➤ What is the proper role of the commu-nity’s formal confessions of faith? Howare these confessions like or unlike ourpersonal confessions?
❍ The Choice Is OursRead the following quotation:
It is easy for us to yield our integrityand responsibility to some acceptedauthority: beloved pastor, honoredteacher, influential book—even anedition of the Bible—respected parentor dynamic church. These all havetheir proper roles of influence. But thefinal choice of belief and practicemust be made in the secret of thesoul’s naked presence before Godalone. I may pray in corporate prayeror use a devotional prayer book, butunless their words are truly my words,I have not engaged God for myself. Ihave only said my prayers. I may studythe Bible under great teachers andshare with devoted Christian friends,but I must finally judge what is truth,not because I find it agreeable to me,but because the inner witness of theSpirit convinces me. I may profit bythe testimony of another’s experiencein the Lord, but I do not need andcannot repeat his experience. I needmy own. (Hastings, 24)
Close with prayer, asking God’s guid-ance as the members of the classoutwardly confess their faith in thecoming week.
ResourceC. Brownlow Hastings, Introducing Southern Baptists: TheirFaith and Their Life (New York: Paulist, 1981).
In a sense, no one’s faith is truly personal. We have all been shaped by our church,respected teachers and pastors, childhood religious traditions, and countlessshared experiences. Nevertheless, our faith must be our own; we cannot enter
God’s presence on the coattails of others. Conclude by exploring the relationship betweenpersonal and communal aspects of the Christian faith.
A Way to End
Teaching Guide 17
Bible BackgroundFree to Follow VoluntarilyOne of Baptists’ earliest
concerns was the nature of thechurch. They came out of a culture
where one was “born” into the church. Tobecome a member, one did not make aconscious choice to follow Jesus as Lord.Rather, one was baptized in infancy andaccepted into the church within thegeographical parish of one’s birth. Incontrast to this concept of a parishchurch, built on the ideas of infantbaptism and the union of church andstate, Baptists insisted on a “gatheredchurch.” A gathered church consists ofthose who make self-conscious andvoluntary decisions to present themselvesto God and be “transformed” (Rom 12:1-2). Because authentic faith is a matter ofpersonal choice, the church should onlyinclude those who have deliberatelycommitted themselves to the way ofChrist.
Baptists have spoken of the church asboth local and universal. The universalchurch is the body of Christ that includesall the redeemed of all the ages. Jesus said,“I will build my church” (Mt 16:18). Hisreference is clearly to his one people. Thesublime theme of the book of Ephesiansis God’s eternal purpose in establishingand completing the universal church(Eph 2). Baptists have a theology of thechurch that encourages relationships with
non-Baptist Christians. At their best,Baptists have acknowledged that the onebody of Christ does not begin or end withtheir denomination or with a localcongregation.
Baptists have spent most of theirtime, however, speaking of the church in alocal sense. The New Testament is repletewith this emphasis on the local church (1Cor 1:2; Rom 1:7; 1 Thess 1:1). In terms ofthe local church, Baptists have argued forthe freedom of self-government, thefreedom of worship style, and thefreedom to carry out its ministry to JesusChrist.
Free to Govern ObedientlyIn an era of self-appointed Christiansuperstars, Paul’s exhortation towardhumility (v. 3) deserves a fresh look. Theunity in diversity of the Christian churchis evidenced through Baptist ministry. Avariety of functional ministries joinefforts to enable the church to reflectChrist (vv. 4-5). In Baptist polity, eachlocal church is free and responsible toexpress this diversely unified ministryaccording to its own humble vision.
For Baptists, Church Freedom meansthat a local church has the right andresponsibility to run its own affairs underthe lordship of Jesus Christ. No bishop orpastor, no civil leader or magistrate, noreligious body or convention of churchescan dictate to the local church. Idealisti-cally, Baptists want the local church to be
Lesson Teaching Guide
CHURCH
FREEDOM
Romans 12:1-214
a “Christocracy,” obedient to the willand mind of Christ. Practically,Baptists settle for a democracy, hopingto facilitate the mind of Christ throughthe mechanism of a fully participativecongregation.
Congregational church governmentmeans that a local church determines itsown membership, decides its own patternof worship, maps its own mission strategy,and elects its own officers. A congregationmay call whomever it wishes to serve asministers or deacons.
Threats always exist to congregationalchurch government. Maybe the mostperennial threat is the passivity of believ-ers themselves. Local churches can simply“go along” with what other churches are doing or saying and refuse to takeresponsibility for their life together.Congregationalism is also endangered bythe activity of authoritarians. A hierarchyin the church destroys congregationalismand the historic Baptist idea of the equal-ity of believers in the local church.
Free to Worship CreativelyNo two Baptist churches are exactly alike.Although they have similar programs,schedules, staff, facilities, and polity, theuniqueness of each congregation is strik-ing. These differences engender potentialfor creative ministries (see vv. 6-8). Thisdistinctive expression of congregationalfaith shows up clearly in worship.
The Baptist attitude toward worshipis often incorrectly understood to be anti-liturgical. But if liturgy means “the workof the people”—the original meaning ofthe word—Baptists are not anti-liturgicalat all. However, if liturgy meansprescribed and imposed forms, Baptistsare most certainly anti-liturgical.
Free-church worship aims to presentan authentic spiritual offering to God,but Baptist worship does not dictate howworship should be structured. Indeed,just as Bible Freedom offers individualsthe right of private interpretation of theBible and Soul Freedom allows for vari-eties of spiritual experience, Church
Freedom results in different forms of worship, some formal and others informal.
The doctrine of the priesthood ofbelievers needs to be incorporated intothe life of worship. This calls for extensivecongregational participation. The use ofcalls to worship, congregational prayers,responsive readings, and singing are waysto accomplish this participation.
Free to Minister ResponsiblyResponsible ministry requires Christiansto be attentive to love, zeal, hope,patience, prayer, contributions, andhospitality (vv. 9-13). Yet, it also demandsan inclusive, forgiving, and non-judgmen-tal spirit (vv. 14-21). In Baptist polity, thisfreedom to minister responsibly isextended to each individual believer, andeach local church is free and responsibleto express the spirit of Christ according toits own perspective.
Baptists have historically stood solidlyfor the concept that the ministry belongs
I. Free to Follow Voluntarily (vv. 1-2)A. A “Gathered” ChurchB. The Church: Both Universal and
Local
II. Free to Govern Obediently (vv. 3-5)A. An Exhortation toward HumilityB. A Variety of GiftsC. A Congregational Emphasis
III. Free to Worship Creatively (vv. 6-8)A. The Potential for Creative MinistryB. An Authentic Spiritual Offering
IV. Free to Minister Responsibly (vv. 9-21)A. Attentiveness to Positive VirtuesB. An Inclusive, Forgiving, and Non-
judgmental SpiritC. The Ministry of the LaityD. Freedom to Reach Out to the World
Teaching Guide 19
❍ Learning about the ChurchSing together a hymn about the churchsuch as “The Church’s One Foundation”or “Stir Thy Church, O God, Our Father.”Discuss what class members have beentaught about the church: its organization,history, etc. It may be that most partici-pants have received little formalinstruction about these matters. If so,encourage their thoughts on why this is.
❍ Precious MemoriesRefer to the story of Penrose St. Amant inthe “Reflecting” section of the StudyGuide. Dr. St. Amant wrote of his earliestrecollections of church, and how thoserecollections informed his understandingof what it means to be community withother Christians. Read the quotationfrom Dr. St. Amant aloud. Then ask thefollowing questions.
Questions➤ What are your earliest recollections of
church? What action verbs or visualimages come to mind as you recall yourearliest church experiences?
➤ How have these recollections informedyour understanding of what it meansto be church?
Based on their understanding of thelordship of Christ, Baptists have histori-cally proposed unique answers to thequestion, “What does it mean to bechurch?”
to the laity. Every believer is on equal footing with every other believer. No pastor hasofficial or constituted authority to “rule over” anybody in a Baptist congregation. Why?Because all Christians are priests before God. As such, all Christians have the freedomand responsibility to minister in the name of Christ.
Likewise, believers in a local Baptist church have the freedom and responsibility todecide how the church will witness for Christ in their community and beyond. ChurchFreedom was never intended as an exercise in selfishness. Early Baptists did not insiston freedom so their faith could be a private possession. The gospel drives Christiansoutside themselves and the fellowship of the church into a world God loves. Christiansare not catch basins but conduits of God’s grace and compassion.
A Way to Begin
20 Lesson 4
Last week, we sought a deeper understanding of the importance of personalresponse to the lordship of Jesus Christ. But the individual cannot live in isola-tion. In this session, we will strive to understand the individual in covenant
with God and in community with other Christians. Begin by exploring participants’ thoughtsand memories about the nature of the church.
❍ The Gathered ChurchLead the class in a discussion of the term“the gathered church.” Refer to the StudyGuide for background information.
Questions➤ What are the characteristics of a “gath-
ered church”?➤ What other terms are synonymous with
the term “gathered church”?➤ How does the “gathered church” relate
to the universal church? ➤ How does it relate to your local congre-
gation?
If your church has a covenant orsimilar statement of its vision and values,read it to the class. Have participantslisten for phrases or images that conveythe idea of a “gathered church.”
Read Romans 12:1-21. As a class, iden-tify as many details as possible that revealPaul’s vision of a “gathered church.”
❍ Congregational GovernanceRead Romans 12:1-21, drawing specialattention to verses 3-5.
Questions➤ In what ways is the congregational
approach to church governance consis-tent with the principle of SoulFreedom?
➤ What are some unique advantages of acongregational approach to churchgovernance?
➤ What are some of the dangers associ-ated with a congregational approach tochurch governance?
❍ Ministries and MinistersRead Romans 12:9-21. Baptists haveunderstood this passage to mean thateach local congregation has the freedomto minister responsibly under the lord-ship of Christ. Furthermore, eachmember of the congregation is uniquelyequipped to participate in some aspect ofthe ministry of the church. Discuss yourchurch’s approach to ministry.
Questions➤ What specific programs, projects, or
activities are a part of how our churchchooses to minister?
➤ How many of these ministries aredesigned specifically for members ofthe church?
➤ How many of these ministries addressneeds outside the church?
➤ How does our church identify newministry opportunities? Who is theinitiator in this process?
➤ Who are “the ministers” in our church?
In this passage, Paul describes how individual disciples should live in communitywith other Christians. Community begins only when individuals are transformed
through obedience to the will of God (vv. 1-2). Voluntary obedience to the will ofGod is the only appropriate foundation for Christian community.
A Way to Explore Scripture
Teaching Guide 21
22 Lesson 4
❍ Taking the Church’s PulseChurch Freedom under the lordship ofChrist means that individuals choose tobe in covenant with God and with otherswho freely participate in the gatheredchurch. In the Baptist context, the localchurch is free to govern obediently, toworship creatively, and to ministerresponsibly.
Questions➤ How does our church’s approach to
leadership reflect humility and aware-ness that God speaks to every believerthrough the Spirit?
➤ How does our church’s approach toworship reflect creativity and apprecia-tion for the gifts and talents of everymember?
➤ How does our church’s approach toministry reflect biblical teachings aboutspiritual gifts and compassion for allpeople?
❍ Priesthood and MinistryDistribute copies of page 31, titled“Priesthood and Ministry.” Discuss thefollowing questions.
Questions➤ What evidence do you see that our
church looks upon “ministry” either asthe responsibility of all or as a privilegeof the few?
➤ What evidence do you see that ourchurch understands the pastor andother ministry staff members either asequippers and facilitators or as the“hired help” who are supposed to do allthe work?
➤ What can we do to support the ministryof our church?
ResourcesVictor L. Hunter and Phillip Johnson, The Human Church inthe Presence of Christ (Macon GA: Mercer University Press,1985).
Stewart A. Newman, A Free Church Perspective: A Study inEcclesiology (Wake Forest NC: Stevens, 1986).
The privilege of Church Freedom comes with the responsibility of every member tocontribute to the spiritual vitality of the church. Help participants understand
better their role in making their church a success.
A Way to End
Bible BackgroundThe Witness to ReligiousFreedom
Baptists did not stumble uponthe idea of religious liberty. John
Smyth and Thomas Helwys, trailblazersof the Baptist tradition, launched theBaptist denomination with no uncer-tainty about issues of liberty. Smyth drewup “the first confession of faith ofmodern times to demand freedom ofconscience and separation of church andstate” (Lumpkin, 124). In 1612, Helwyswrote A Short Declaration of the Mistery ofIniquity. Many historians say it is the firstplea for complete religious freedom in theEnglish language. Brashly, he inscribed ahandwritten note and sent a copy to KingJames I to remind him that “the king is amortal man and not God” and “thereforehas no power over the immortal souls ofhis subjects.”
Also in the seventeenth century, RogerWilliams, John Clarke, and ObadiahHolmes clamored in the Americancolonies for unrestricted religious liberty.Isaac Backus and John Leland took up thechorus in the eighteenth and early nine-teenth centuries. By the 1830s, the laststate church had ceased to exist inAmerica. No religious denomination didmore to accomplish that reality than theBaptists.
The Foundations of Religious FreedomThroughout Christian history, the Biblehas been used in contradictory ways tosupport both religious liberty and perse-cution. For example, some have used theparable of the Great Banquet (Lk 14:15-24) as a justification for forcedconversions. After all, didn’t the mastersay to the servants, “Go out into the roadsand lanes, and compel them to come in, sothat my house may be filled”? After thewedding of Christianity to the RomanEmpire in the fourth century, somediscovered that the use of force wouldincrease the size of the church. Others,however, used the parable of the Taresand the Wheat (Mt 13:24-30) to defendreligious liberty: “Let both of them growtogether until the harvest” is the countertext to “compel them to come in.”
Rather than basing their beliefs aboutreligious liberty on specific texts, Baptistshave been more inclined to build on bibli-cal principles. They have anchored theirpassion for religious liberty to the natureof God, the nature of humanity, and thenature of faith.
First, religious freedom is rooted inthe very nature of God. The Bibleportrays God as creating humanity to befree. Throughout the Old Testament, Godis set against people and institutions thatrestrict the freedom of people. The thrustof Jesus’ ministry was to free people fromall that hindered the fulfillment of theirpotential under God. Freedom is more
Lesson Teaching Guide
RELIGIOUS
FREEDOM
Matthew 22:15-22; Romans 13:1; Revelation 13:9-105
than a constitutional right or a govern-mental gift. God, not nations, courts, orhuman law, is the ultimate source ofliberty. That is the theological pillar onwhich Baptists set their love of freedom.
Religious freedom is also based on thebiblical view of human beings. Created inthe image of God, humanity is the crown-ing work of God’s creation (Ps 8). Humanpersonality is sacred; it is life’s highestvalue. To deny freedom of conscience toanyone is to debase God’s creation.Baptists have also argued for religiousfreedom from the biblical nature of faith.To be authentic, faith must be free. Thestate can neither force nor deny genuinefaith.
The Meaning of Religious FreedomIn the Baptist heritage, religious freedomhas several dimensions. First, religiousfreedom represents a commitment to fullreligious liberty and not simply religioustoleration. Religious toleration is aconcession; religious liberty is a right.Religious toleration is a measure ofexpediency; religious liberty is a matterof principle.
Second, Baptists have historicallybeen clear that religious liberty is for allpeople. It is not for a selected few—noreven for an overwhelming majority. It isfor all. The Baptist insistence on freedomof religion includes, therefore, freedomfrom religion. The right not to believe isas sacred as the right to believe. Baptiststoday would do well to read what JohnLeland wrote in 1791: “Let every manspeak freely without fear, maintain theprinciples that he believes, worshipaccording to his own faith, either oneGod, three Gods, no God, or twenty Gods;and let government protect him in sodoing” (Greene, 184). Leland’s positionwas not unusual among Baptists.
Third, religious freedom means sepa-ration of church and state, notaccommodation of church with state.This is the American model of church-state relations. The model is betterexpressed as “a free church in a free state”
or church and state side by side. Baptists,not only in America but around theworld, have been solidly on the side of theseparation of church and state.
Threats to Religious FreedomA major threat to religious freedom isthat Baptists will assume there is nodanger or that the danger is too slight tomatter (Hinson, 122). Baptists today arenot whipped on the streets, as wasObadiah Holmes in seventeenth-centuryBoston, nor jailed, as were preachers incolonial America.
The danger of undermining thehistoric principle of religious liberty isreal even within Baptist life. During atelevision interview in 1984, Dr. W. A.Criswell, then pastor of First BaptistChurch of Dallas, Texas—the largestchurch in the Southern BaptistConvention—understandably alarmedmany of his viewers when he said, “Ibelieve this notion of the separation of
I. The Witness to Religious FreedomA. The Witness in EnglandB. The Witness in the American
ColoniesC. The Witness Today
II. The Foundations of Religious FreedomA. The Nature of GodB. The Nature of HumanityC. The Nature of Faith
III. The Meaning of Religious FreedomA. Liberty, Not Mere TolerationB. For All People, Not Just a FewC. Separation, Not Accommodation
IV. Threats to Religious FreedomA. From ComplacencyB. From BaptistsC. From the Reconstruction MovementD. From “Civil Religion”
24 Lesson 5
Teaching Guide 25
❍ Conflicting VoicesChristians today struggle with the ques-tion of what it means to live under thelordship of Jesus Christ in a nationfounded upon principles of religiousfreedom. Distribute copies of page 32,titled “Conflicting Voices.” Discuss thequotations provided.
Questions➤ Which of these quotations sounds
most like the messages you heard aboutreligious liberty growing up?
➤ Which of these quotations soundsmost like something you would saytoday?
➤ What does it mean to live under thelordship of Christ in a nation like theUnited States of America?
❍ Current EventsBrainstorm specific examples of currentissues associated with religious freedom.Allow time for reflection and sharing ofresponses.
List the examples on the board. Whenall class members have had an opportu-nity to contribute, observe the irony thatcommitted and informed Baptists can befound in support of both sides in many ofthese issues.
church and state was the figment of some infidel’s imagination.” Criswell’s statementdeviated vastly from that of his predecessor, Dr. George W. Truett, who said that Jesus’comment about rendering unto Caesar what is Caesar’s and unto God what is God’s“once for all, marked the divorcement of church and state.” He spoke of the need for thedoctrine of “a free church in a free state” to have universal acceptance (McBeth, 471).
Another threat to religious freedom is the theocratic mindset of some Christiansinvolved in what is known as the Reconstruction Movement. This group seeks torestructure American society on the basis of the Old Testament. This movement wouldreplace American democracy with a Christian theocracy.
Another danger, more popular and subtle, is the confusion of citizenship and disci-pleship. Sometimes referred to as “civil religion,” this attitude calls for, among otherthings, prayer in public schools, the channeling of public tax dollars to support privatereligious programs, and the presence of religious symbols in civil contexts. Christianshave to work hard at distinguishing between pietism and patriotism, assessing criticallywhere one begins and the other ends. When the cross of Jesus is wrapped in the flag ofany nation, danger—if not downright heresy—is close by.
A Way to BeginReligious Freedom is a contentious issue. The claims on one side of a thornychurch-state issue often challenge or threaten the beliefs and values of those who see things differently. Begin the lesson by admitting that well-intentioned Christians disagree about how to resolve some of these issues.
26 Lesson 5
❍ The New Testament WitnessWrite the three assigned passages on theboard in three columns (Mt 22:15-22;Rom 13:1-7; Rev 13:1-18). Have volunteersread each passage. After the passage isread, discuss what it says about the rela-tionship between religious practice andcivil authority. Write the class’s responsesunder each citation.
Questions➤ How do these three passages differ in
their interpretation of this relation-ship? Speculate on the reasons forthese differences.
➤ To which passage do Christians mostoften refer when speaking of church-state relations?
❍ The Baptist WitnessRead these words from the FirstAmendment to Constitution: “Congressshall make no law respecting an establish-ment of religion, or prohibiting the freeexercise thereof.”
Note that the amendment includestwo clauses:
(1) the Establishment Clause, which guar-antees freedom from religion, and(2) the Free Exercise Clause, which guar-antees freedom of religion.
Baptists in the colonial period, a weakreligious minority, fought desperately forthe ratification of this amendment.Baptists in later eras have struggled tomaintain a “wall of separation” (in thewords of Thomas Jefferson) betweenchurch and state.
Read Matthew 22:15-22; Romans 13:1-7; and Revelation 13:1-18. How do thesepassages speak to matters of ReligiousFreedom?
❍ Threats to Religious FreedomDiscuss modern threats to ReligiousFreedom as outlined in the Study Guideand Teaching Guide:
(1) The threat of assuming there is nodanger to religious freedom in modernAmerica
(2) The threat of an authoritarian redefin-ition of Religious Freedom amongBaptists
(3) The threat of the ReconstructionMovement
(4) The threat of civil religion
Name two or three current issuesassociated with Religious Freedom. If youdid the “Current Events” activity at thebeginning of the lesson, refer to some ofthe issues previously noted.
Question➤ What position would our Baptist
forbears take with regard to this issue?Why?
A Way to Explore Scripture Despite the controversy that often swirls around issues of Religious Freedom, it ispossible to highlight certain principles and biblical texts that have shaped tradi-
tional Baptist responses. Explore some of these selected scriptural perspectiveswith your class.
Teaching Guide 27
❍ ReviewReview the four freedoms discussed inthis study:
(1) Bible Freedom(2) Soul Freedom(3) Church Freedom(4) Religious Freedom
How have class members come to seethese freedoms in a new way? Whatpoints do they still feel the need toaddress through further reflection andstudy?
Conclude with the following quota-tion from John D. Freeman:
The world has not outgrown the needof Baptist principles. It was never ingreater need of them than it is today.Our principles have not yet mani-fested the full force in them. NewLight and power are to break forthfrom them in the days to come. Loosethem and let them go.
❍ Freedom From, Freedom OfIf you used the “Current Events” activityat the beginning of the lesson, refer to thelist of church-state issues the classcompiled. Ask class members to classifyeach issue as to whether it is a matter of freedom from religion or freedom ofreligion.
Questions➤ Which of these two types of issues
tends to be the most volatile? Why?➤ How can we cultivate a greater respect
for the Religious Freedom of allpeople?
➤ How is our Religious Freedom tofollow Christ in radical discipleshipchallenged?
➤ What can we do to follow Christ moreboldly in our culture?
ResourcesL. F. Greene, The Writings of John Leland (1845; repr.,NewYork: Arno, 1969).
William L. Lumpkin, Baptist Confessions of Faith (ValleyForge PA: Judson, 1959).
H. Leon McBeth, A Sourcebook for Baptist Heritage(Nashville: Broadman, 1990).
Conclude the lesson by leading the participants to take stock of their personalcommitments to Religious Freedom. What do we need to learn from this
lesson—and this study—about the nature of our freedom under Christ?
A Way to End
BAPTIST ORIGINS1. Who were the founders
of the Baptist movement?a. John Smyth and Thomas Helwysb. Thomas Smyth and John Helwysc. John the Baptist and the Apostle Peterd. John Smyth and Thomas Jones
2. Which of the leaders in the answer to question 1 was an ordained minister and which was a layperson?
3. How old is the Baptist movement?a. 2,000 years oldb. 1,500 years oldc. 400 years oldd. 150 years old
4. What is the oldest Baptist group?a. Southern Baptistsb. American Baptistsc. French Baptistsd. English Baptists
5. The earliest Baptists were originally members of thea. Roman Catholic Church.b. Greek Orthodox Church.c. Church of England.d. German Lutheran Church.
6. The earliest Baptists practiceda. episcopal church governance.b. presbyterian church governance. c. congregational church governance.
7. The earliest Baptists argued fora. government support of the
Baptist movement.b. religious freedom for all people,
including atheists.c. religious freedom for all
Protestant Christians.
8. The first Baptist church was formed on the basis ofa. believer’s baptism by pouring.b. believer’s baptism by immersion.c. infant baptism.d. footwashing.
9. The earliest Baptists asserted thata. the local church answered only
to its regional association.b. the local church was responsible
for handling it own affairs.c. the local church should refuse to
cooperate with other religious bodies.d. the local church should submit
to all state laws.
10. Which early leader of colonial AmericanBaptists was whipped for preaching illegally?a. Roger Williamsb. Charles Spurgeonc. Richard Furmand. Obadiah Holmes
Bonus QuestionTrue or False? The earliest Baptists believed in the freedom for each person to interpret Scripture.
ANSWERS:1. a., 2. Smyth was a minister; Helwys was a lawyer, 3. c., 4. d., 5. c., 6. c., 7. b., 8. a., 9. b., 10. d., Bonus:True
For each Scripture passage,
• What is the context, or setting, of the passage?• To what Old Testament Scripture passage(s) is Jesus referring?• What does the passage say about how Jesus handled the Bible?
Matthew 4:1-11.
Matthew 5:17-20
Matthew 5:21-26
Mark 7:14-23
John 5:37-40
JESUS’ BIBLE
CONFLICTING VOICESCongress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.
—The First Amendment to the United States Constitution (1789)
Believing with you [the Danbury Baptist Association] that religion is a matter which lies solelybetween man & his God, that he owes account to none other for his faith or his worship, that thelegitimate powers of government reach actions only, and not opinions, I contemplate with sovereignreverence that act of the whole American people which declared that their legislature should makeno law respecting an establishment of religion, or prohibiting the free exercise thereof, thus buildinga wall of separation between church and state.
—Thomas Jefferson (1743–1826), President, United States of America
Let every man speak freely without fear, maintain the principles that he believes, worship according to his own faith, either one God, three Gods, no God, or twenty Gods; and let government protecthim in so doing.
—John Leland (1754–1841), Baptist minister in Massachusetts and Virginia
The utterance of Jesus, “Render unto Caesar the things that are Caesar’s, and unto God the thingsthat are God’s,” is one of the most revolutionary and history-making utterances that ever fell fromthose lips divine. That utterance, once for all, marked the divorcement of church and state.”
—George W. Truett (1867–1944), Pastor, First Baptist Church of Dallas, Texas
I believe that the separation of church and state was the figment of some infidel’s imagination.
—W. A. Criswell (1909–2002), Pastor, First Baptist Church of Dallas, Texas
The wall of separation between church and state is a metaphor based on bad history, a metaphor which has proved useless as a guide to judging. It should be frankly and explicitly abandoned.
—William Rehnquist (1924–2005), Chief Justice, Supreme Court of the United States of America
PRIESTHOOD AND MINISTRY
In keeping with the Old Testamentimagery, God’s people are the spiritualhouse where God’s Spirit lives, andthey are also the priests who servewithin it. Like the ancient priests,their task is to offer “sacrifices accept-able to God” (1 Peter 2:5). But thesacrifices offered now byGod’s people are notanimals slaughteredover an altar, as inthe old covenanttemple. Theyare infinitelymore valuableand useful.Even moreimportantly,they also havethe advantageof being offered by allof God’s people—not just by a fewprivileged men among them—becausenow all believers have become priestsunto God (Rom. 12:1). In actual practice, these sacrifices are of two
kinds: worship (Heb. 13:15) and gooddeeds, especially sharing with theneedy (v. 16). Such priestly service andsuch sacrifices are pleasing to God.
This expansion of the concept ofpriesthood into one that includes
all Christians rather than a smallcoterie of privileged professionals
transforms everybeliever into a min-ister. A minister is someone whodoes ministry.According to theNew Testament,every believer is a minister
(cf. Eph. 4:12).This concept
should come as nosurprise since all believers share a common oneness at the center of thecross and, therefore, have an equalstake in the outworking of that oneness (1 Cor. 12:14-20).
Source: Gilbert Bilezikian, Community 101 (Grand Rapids: Zondervan, 1997) 70.
MINDFUL OF US
All: O LORD, our Sovereign, how majestic is your name in all the earth!
Leader: You have set your glory above the heavens.
All: Out of the mouths of babes and infants you have founded a bulwark because of your foes, to silence the enemy and the avenger.
Reader 1: When I look at your heavens, the work of your fingers, the moon and the stars that you have established;
All: What are human beings that you are mindful of us, mortals that you care for us?
Reader 2: Yet you have made them a little lower than God, and crowned them with glory and honor.
Reader 3: You have given them dominion over the works of your hands.
Leader: You have put all things under their feet, all sheep and oxen, and also the beasts of the field, the birds of the air, and the fish of the seas, whatever passes along the paths of the seas.
All: O LORD, our Sovereign, how majestic is your name in all the earth!
Source: Psalm 8
