What is a Reformed Baptist Church?
We have purposefully taken the name “Reformed” for two reasons. First of all, it helpfully explains something of our historical and theological roots. We hold to that body of theological beliefs commonly referred to as ‘the Reformed Faith’—those truths of the Word of God that were affirmed by the early church and revived in the Protestant Reformation. Such biblical truths as sola gratia (salvation by God’s grace alone), sola fide (justification by faith alone), solus Christus (Christ alone as Savior of sinners), sola scriptura (the Bible alone as the basis for faith and practice), and soli Deo gloria (the glory of God alone in the salvation of sinners) are among the hallmarks of the Reformed Faith.
Perhaps best known for its doctrine of salvation, the Reformed Faith teaches (as do the Scriptures) that before the world began, God the Father sovereignly chose certain sinners for salvation, according to His own good pleasure (Ephesians 1:3-5). In time God the Son came and died for the sins of the elect (John 10:14-18). In conversion, God the Holy Spirit works in harmony with the decree of the Father and the death of the Son by applying the work of redemption to the elect (Titus 3:5). When we say that we are Reformed we are saying that we embrace as biblical that system of theology commonly called the doctrines of grace—those truths which set forth the total depravity of man, the unconditional nature of election, the limited or particular purpose of the atonement, the irresistibility of the effectual call, and the perseverance and preservation of the saints. Many of the great names of church history are associated with these doctrines. John Calvin, John Knox, John Bunyan, John Newton, Matthew Henry, George Whitefield, Jonathan Edwards, Adoniram Judson, William Carey, C. H. Spurgeon, A.W. Pink, and a host of others have all held to this understanding of Christian salvation. We are quick to underscore, however, that we hold to these truths not because Calvin and the other great men of church history held to them, but because Jesus and the apostles so clearly taught them.
The Reformed Faith embraces far more than the biblical doctrine of salvation. It also touches upon other important matters such as how our lives are to be lived, how the gospel is to go forth, how God’s worship is to be conducted, and how our churches are to be governed. Out of this theological understanding came the great Reformed confessions, creeds, and catechisms. The more prominent ones include the Synod of Dort, the Westminster Confession of Faith and Catechisms, and the Heidelberg Confession and Catechism. Reformed Baptist churches hold to the 1689 London Baptist Confession (also called the Second London Baptist Confession), which is deeply rooted in these historic Reformed documents. (It is substantially similar to the Westminster Confession.) For these theological and historical reasons, we call ourselves ‘Reformed.’
We also use the term “Reformed” in a second way and for a second reason: We are seeking to reform ourselves and our churches in accordance with the teaching of the Bible. In our day we hear frequent calls for the reformation of the church, but these calls are often intended to move the church away from its biblical and historical roots to that which is modern, innovative, and man-centered. There is indeed a reformation going on today, but it is not a reformation patterned after biblical truth. It is instead an attempt to change the nature of the church from the House of God to the House of Entertainment. Sinners are being coddled rather than convicted. Happiness and not holiness is the great passion of the day. For many, God’s power, majesty, and glory are neglected, if not forgotten altogether. Reformed Baptists are aiming to bring their churches into greater conformity to the standards of God’s Word. In this sense, Reformed Baptist churches are not static. We want to go back to the Scriptures again and again and examine ourselves afresh. We do not want to do things because the Puritans did them or because other Reformed churches do them. We want to do what we do because we see it revealed in our Bibles as the will of God for His church.
We have also purposefully taken the name “Baptist.” We hold the position that the Scriptures teach that confessing believers are the only subjects to whom we administer baptism by immersion. We strive to have a regenerate church membership. A reading of the New Testament letters shows that the apostles called their readers “saints,” “faithful brethren,” and “cleansed by Christ” (1 Corinthians 1:2; Colossians 1:2). Too many Baptist churches are more concerned with having a ‘decisioned membership’ and a ‘baptized membership’ than a regenerate membership. It is the duty of every gospel church everywhere to ensure, to the best of their ability, that no unconverted person be admitted into the membership of their churches.
This brings us to what is the key question for many: How are Reformed Baptist churches different? While there is no ‘cookie cutter’ pattern for our churches, our understanding of the Scriptures does bring about a consensus among us on many key issues. The following list of distinctives is far from comprehensive of what things ought to mark all true churches. It does not include such important and fundamental concerns as love for Christ, passion for the presence and power of the Spirit of God, true and evident love for the brethren, and zeal for reaching the lost. Certainly these things ought to mark any church that claims to be a true church of Christ. Certainly Reformed Baptist churches need to be marked by these things. The distinctives in the list that follows, however, are items in addition to these more fundamental concerns. Furthermore, it must be understood that we do not rest upon these distinctives as our sole means of pleasing God. Few things are more odious to God than dead orthodoxy and empty formalism. The distinctives that follow are to some degree ‘lost truths’ that need to be recovered in the churches of our needy generation.
Perhaps best known for its doctrine of salvation, the Reformed Faith teaches (as do the Scriptures) that before the world began, God the Father sovereignly chose certain sinners for salvation, according to His own good pleasure (Ephesians 1:3-5). In time God the Son came and died for the sins of the elect (John 10:14-18). In conversion, God the Holy Spirit works in harmony with the decree of the Father and the death of the Son by applying the work of redemption to the elect (Titus 3:5). When we say that we are Reformed we are saying that we embrace as biblical that system of theology commonly called the doctrines of grace—those truths which set forth the total depravity of man, the unconditional nature of election, the limited or particular purpose of the atonement, the irresistibility of the effectual call, and the perseverance and preservation of the saints. Many of the great names of church history are associated with these doctrines. John Calvin, John Knox, John Bunyan, John Newton, Matthew Henry, George Whitefield, Jonathan Edwards, Adoniram Judson, William Carey, C. H. Spurgeon, A.W. Pink, and a host of others have all held to this understanding of Christian salvation. We are quick to underscore, however, that we hold to these truths not because Calvin and the other great men of church history held to them, but because Jesus and the apostles so clearly taught them.
The Reformed Faith embraces far more than the biblical doctrine of salvation. It also touches upon other important matters such as how our lives are to be lived, how the gospel is to go forth, how God’s worship is to be conducted, and how our churches are to be governed. Out of this theological understanding came the great Reformed confessions, creeds, and catechisms. The more prominent ones include the Synod of Dort, the Westminster Confession of Faith and Catechisms, and the Heidelberg Confession and Catechism. Reformed Baptist churches hold to the 1689 London Baptist Confession (also called the Second London Baptist Confession), which is deeply rooted in these historic Reformed documents. (It is substantially similar to the Westminster Confession.) For these theological and historical reasons, we call ourselves ‘Reformed.’
We also use the term “Reformed” in a second way and for a second reason: We are seeking to reform ourselves and our churches in accordance with the teaching of the Bible. In our day we hear frequent calls for the reformation of the church, but these calls are often intended to move the church away from its biblical and historical roots to that which is modern, innovative, and man-centered. There is indeed a reformation going on today, but it is not a reformation patterned after biblical truth. It is instead an attempt to change the nature of the church from the House of God to the House of Entertainment. Sinners are being coddled rather than convicted. Happiness and not holiness is the great passion of the day. For many, God’s power, majesty, and glory are neglected, if not forgotten altogether. Reformed Baptists are aiming to bring their churches into greater conformity to the standards of God’s Word. In this sense, Reformed Baptist churches are not static. We want to go back to the Scriptures again and again and examine ourselves afresh. We do not want to do things because the Puritans did them or because other Reformed churches do them. We want to do what we do because we see it revealed in our Bibles as the will of God for His church.
We have also purposefully taken the name “Baptist.” We hold the position that the Scriptures teach that confessing believers are the only subjects to whom we administer baptism by immersion. We strive to have a regenerate church membership. A reading of the New Testament letters shows that the apostles called their readers “saints,” “faithful brethren,” and “cleansed by Christ” (1 Corinthians 1:2; Colossians 1:2). Too many Baptist churches are more concerned with having a ‘decisioned membership’ and a ‘baptized membership’ than a regenerate membership. It is the duty of every gospel church everywhere to ensure, to the best of their ability, that no unconverted person be admitted into the membership of their churches.
This brings us to what is the key question for many: How are Reformed Baptist churches different? While there is no ‘cookie cutter’ pattern for our churches, our understanding of the Scriptures does bring about a consensus among us on many key issues. The following list of distinctives is far from comprehensive of what things ought to mark all true churches. It does not include such important and fundamental concerns as love for Christ, passion for the presence and power of the Spirit of God, true and evident love for the brethren, and zeal for reaching the lost. Certainly these things ought to mark any church that claims to be a true church of Christ. Certainly Reformed Baptist churches need to be marked by these things. The distinctives in the list that follows, however, are items in addition to these more fundamental concerns. Furthermore, it must be understood that we do not rest upon these distinctives as our sole means of pleasing God. Few things are more odious to God than dead orthodoxy and empty formalism. The distinctives that follow are to some degree ‘lost truths’ that need to be recovered in the churches of our needy generation.
The Distinctive Marks of a Reformed Baptist Church
1. Reformed Baptist churches are distinguished by a conviction regarding the authority and sufficiency
of the Word of God, in addition to its inspiration, infallibility, and inerrancy.
Reformed Baptist churches are distinguished by a conviction regarding the authority and sufficiency of the Word of God, in addition to its inspiration, infallibility, and inerrancy. All true Christians believe that the Bible was “breathed out of the mouth of God” (2 Timothy 3:16, 17), and that it is infallible and without error in all its parts. The denial of this is heresy. However, while all true evangelical churches claim adherence to an orthodox doctrine of Scripture, not all evangelical churches seek to regulate themselves in every area by the Word of God. It is commonly assumed, whether clearly stated or not, that the Bible is not a sufficient guide for ordering the church. This thinking is behind much of what we see in the modern church growth movement. It is founded upon the assumption that the Bible has little or nothing to say about the nature and purpose of the church. Therefore, many feel free to ‘reinvent’ the church. It seems to them that God has no principles in His Word concerning the corporate life of His people. The clarion cry of Christ’s appointed undershepherds today needs to be that of the prophet Isaiah: “To the law and to the testimony! If they speak not according to this word it is because there is no light in them” (Isaiah 8:20). Reformed Baptists have a conviction that the Bible and the Bible alone should tell us what are the number and names of church offices (two: elders and deacons. See Philippians 1:1), and their qualifications and functions (see Acts 20, 1 Timothy 3, Titus 1, Hebrews 13, and 1 Peter 5). The Bible and the Bible alone should tell us what worship is and how it should be offered (John 4:23, 24). The Bible and the Bible alone should tell us who should be members of Christ’s church and what should be required of them (Acts 2:42-47; 1 Thessalonians 5:12-14; Hebrews 13:17). We have plenty of conservative churches that claim to believe the Bible, but not nearly enough that are thoroughly regulated by the Bible.
2. Reformed Baptist churches are distinguished by the conviction that the church exists
for the glory of God. (Ephesians 3:21)
Because the church exists for the glory of God, the worship of God and the Word of God must be central to its life. Today, however, the measure of a church is often seen in terms of what it has to offer to man. Does it meet felt needs? Is it fun? Is it relaxing? Is it entertaining? The churches need to be far more concerned with the smile of God than the smile of man. The church is God’s house, not man’s. This doesn’t mean that it must be dull, grim, unfeeling, or an insensitive place. The place where God dwells is the most glorious place on earth to the saint and it is an oasis for the thirsty soul of the sinner seeking the grace of God. That being said, however, the place of God’s dwelling is also solemn and holy. “How awesome is this place. This is none other than the house of God, and this is the gate of heaven” (Genesis 28:17). It is this conviction that explains the reverence and seriousness with which we approach the worship of God.
3. Reformed Baptist churches are distinguished by the conviction that the
local church is central to the purposes of God on earth. (1 Timothy 3:15)
Ours is the day of the parachurch. We live in the day of the independent-mindedprofessing Christian who floats from place to place, involved in this or that
‘ministry,’ without any stated commitment to the local church. Not only is this “Lone Ranger” mentality spiritually dangerous, it is thoroughly contrary to the revealed mind of God (Matt. 28:19, 20; Acts 2:41, 42). While many have understandably lamented many aspects of the church’s general negligence and incompetence in fulfilling its God-appointed mission, the answer is not to abandon the church, but to seek its biblical reformation and restoration. The
church alone is the special dwelling place of God on earth (Ephesians 2:22). The great commission of the church is fulfilled when preachers of the gospel are sent out by churches to plant new churches, through conversion, baptism, and
discipleship. If you want to be where the special presence of God is, then find a biblical church made up of true believers.
‘ministry,’ without any stated commitment to the local church. Not only is this “Lone Ranger” mentality spiritually dangerous, it is thoroughly contrary to the revealed mind of God (Matt. 28:19, 20; Acts 2:41, 42). While many have understandably lamented many aspects of the church’s general negligence and incompetence in fulfilling its God-appointed mission, the answer is not to abandon the church, but to seek its biblical reformation and restoration. The
church alone is the special dwelling place of God on earth (Ephesians 2:22). The great commission of the church is fulfilled when preachers of the gospel are sent out by churches to plant new churches, through conversion, baptism, and
discipleship. If you want to be where the special presence of God is, then find a biblical church made up of true believers.
4. Reformed Baptist churches are distinguished by the conviction that
preaching is foundational to the life of the church.
How is God most often pleased to save sinners? How is God most often pleased to exhort, challenge, and build up His saints? How is Christ most powerfully displayed to the mind and heart? It is through the preaching of the Word of God (1 Corinthians 1:21; Ephesians 4:11-16; 2 Timothy 4:1-5). Therefore, as Reformed Baptists, but more importantly as serious, biblically-minded Christians, we reject the trends of our day toward shallow teaching and preaching, and giving the services of worship over to testimonies, movies, music, drama, dance, or singing. The Word of God is to be central in the worship of God. It must be neither replaced nor displaced by anything else. The apostle Paul warned of the day that would come when professed churchmen would no longer tolerate sound doctrine—when, according to their own desires, they would heap up for themselves teachers who would tickle their itching ears (2 Timothy 4:3, 4). For this reason, he enjoins Timothy to preach the Word. No place should be given in the church to dull preaching or lazy, unfaithful shepherds who will not feed the sheep. The condemnation of the Word of God upon such is clear: “Son of man, prophesy against the shepherds of Israel. Prophesy and say to them, ‘Thus says the Lord God, “Woe to the shepherds of Israel who feed themselves! Should not the shepherds feed the flock?”’” (Ezekiel 34:2)
5. Reformed Baptist churches are distinguished by the conviction
that salvation radically alters the life of the convert.
It is tragic that such a thing even needs to be mentioned. We live in the day of ‘decisionism’ and ‘easy-believism.’ Many are left with the impression that if they pray a certain formula prayer, walk an aisle, raise a hand, or sign a card, they are therefore saved. It doesn’t matter whether they break with sin or pursue holiness (Hebrews 12:14). It is alleged that they can live for self and the world and still go to heaven. Many popular Bible teachers portray this as the greatness of the grace of God. Scripture, however, calls it “turning the grace of God into licentiousness” (Jude 4). When Paul describes the conversion of the Ephesian believers, he uses the greatest antonyms in the human language to depict the profound change that took place in their lives: “You were formerly darkness, but now you are light in the Lord. Walk as children of light” (Ephesians 5:8). The apostle poses the rhetorical question in 2 Corinthians 6:14, “What fellowship has light with darkness?” The Jesus we proclaim is a great Savior. He does not leave His people in their lifeless condition. We proclaim the Jesus who came to save His people from their sins (Matthew 1:21). We proclaim the biblical truth that if anyone is in Christ he is a new creature (2 Corinthians 5:17). We proclaim the Jesus who came to purify for Himself a people zealous for good works (Titus 2:14). We reject as unbiblical the modern notion that a man can have Christ as Savior but not as Lord. To the contrary, the Jesus who saves is also Lord (Acts 2:36). The Word of God nowhere teaches that Christ can be divided. Those who have received Christ at all have received a whole Christ, in all three of His offices—Prophet, Priest, and King.
6. Reformed Baptist churches are distinguished by the conviction that
the Law of God (as expressed in the Ten Commandments) is
regulative in the life of the new covenant believer.
(Jeremiah 31:33; 1 John 5:3) Paul writes in 1 Corinthians 7:19, “Circumcision is nothing and uncircumcision is nothing, but what matters is the keeping of the commandments of God.” We declare to this age of antinomian Christianity, that makes few demands of its adherents, that God’s way of holiness has not changed. The law written on the heart in creation is the same law codified in the Ten Commandments on Sinai and renewed in the hearts of those who enter into the New Covenant. Among the laws of God, few are so hated as the Fourth Commandment: “Remember the Sabbath Day to keep it holy” (Exodus 20:8; Deuteronomy 5:12). That God requires believers to turn from all worldly pursuits on one day in seven in order to give themselves to worship Him is absurd to some and repulsive to others. The Presbyterian pastor and Bible commentator Albert Barnes once wrote, “There is a state of things in this land that is tending to obliterate the Sabbath altogether. The Sabbath has more enemies in this land than all the other institutions of religion put together. At the same time it is more difficult to meet the enemy here than anywhere else—for we come in conflict not with argument but with interest and pleasure and the love of indulgence and of gain.” We agree with John Bunyan, who said, “A man shall show his heart and life, what they are, more by one Lord’s Day than by all the days of the week besides. To delight ourselves in God’s service upon His Holy Day gives a better proof of a sanctified nature than to grudge at the coming of such days.” Many are so addicted to their pleasures, games, and entertainment, that the thought of having to forego them for 24 hours each week to worship God and delight in Him is seen as legalistic bondage. But far from being bondage, the spiritual observance of the Lord’s Day is an occasion of great refreshment and joyful liberty for the people of God. They love His law and meditate upon it to the delight of their blood-bought souls.
7. Reformed Baptist churches are distinguished by a conviction
regarding male leadership in the church.
Our generation has witnessed the feminization of the home and the church. In the beginning God created male and female, and gave to each of them differing but corresponding roles. While the sexes are equal in Redemption as well as Creation, God has nonetheless sovereignly ordained that leadership in the home and the church should be assumed by men. Those whose minds have been unduly influenced by this generation find the biblical exercise of male leadership in the family and the church to be jarring. The biblical obligation husbands and fathers have to exercise leadership in the home is not culturally conditioned (see Ephesians 5:22—6:4 and Colossians 3:18-21). When the Bible speaks of men leading in prayer, teaching, preaching, and serving as elders and deacons (see 1 Timothy 2:8 and 3:1), we must bow with submissive and dutiful hearts. Culture must not carry the day in the church of Jesus Christ.
8. Reformed Baptist churches are distinguished by a conviction
regarding the serious nature of church membership.
We take seriously the admonition of Hebrews 10:25: “ . . . not forsaking our own assembling together . . .” We take seriously the duties and responsibilities of church membership. In other words, membership actually means something in Reformed Baptist churches. There ought not to be a great difference in the attendance of church members at the Sunday morning, Sunday evening, and mid-week services. The same membership should be expected to be present at all the services of the church. It is impossible for members to participate in the life of the church in the manner that God intended while they willingly absent themselves from its public gatherings without just cause. We recognize that few churches today make such a demand, but biblical churchmanship presupposes such a commitment to God, the pastors, and the brethren in Christ.
Much more could be written, but this should give the reader some idea of what we mean when we say we are Reformed Baptists. This is what the terms mean, and these are some of the things that distinguish us from other churches. If these truths have echoed in your heart as biblical, we encourage you to seek out such a church for the feeding and nurturing of your never-dying soul.
Adapted with permission from a sermon preached by Jim Savastio, pastor of Reformed Baptist Church of Louisville, Kentucky.
Much more could be written, but this should give the reader some idea of what we mean when we say we are Reformed Baptists. This is what the terms mean, and these are some of the things that distinguish us from other churches. If these truths have echoed in your heart as biblical, we encourage you to seek out such a church for the feeding and nurturing of your never-dying soul.
Adapted with permission from a sermon preached by Jim Savastio, pastor of Reformed Baptist Church of Louisville, Kentucky.