SBC Executive Committee
Calvinism is probably the most controversial topic in the contemporary Southern Baptist Convention. About a year ago, the debate reached a new level of intensity with the publication of “A Statement of the Traditional Southern Baptist Understanding of God’s Plan of Salvation” and the responses it provoked from both Calvinists and non-Calvinists. Resolutions on the “sinner’s prayer” and cooperation at last year’s Annual Meeting in New Orleans were directly related to the Calvinism debate. In recent months, Calvinism has allegedly been at the center of controversy at more than one Baptist college. I am regularly forwarded links to blog posts by both Calvinists and non-Calvinists that seem more interested in winning a debate than forging a consensus. Twitter is often even worse.
In August 2012, Frank Page of the SBC’s Executive Committee named an advisory committee to “help him craft a strategic plan to bring together various groups within the convention who hold different opinions on the issue of Calvinism.” Dr. Page is expected to report on that committee’s work at this year’s Annual Meeting in Houston. As Southern Baptists prepare for Houston, I want to offer some thoughts on the relationship between Calvinism and cooperation in the SBC. I hope these thoughts are helpful in furthering unity among Baptists on all sides of the Calvinism discussion in our Convention.
In 2005, Al Mohler published an influential essay titled “A Call for Theological Triage and Spiritual Maturity.” In his essay, Mohler uses the imagery of medical triage to demonstrate that different doctrines function at different levels of importance when we cooperate with other believers. First-order or primary doctrines are those beliefs that distinguish Christians from non-Christians. Second-order or secondary doctrines are those beliefs that are distinctive to different denominations and often help determine one’s local church membership. Third-order or tertiary doctrines are those convictions that normally two members of the same church can hold without any serious division. While not all Southern Baptists have resonated with Mohler’s approach, I find it helpful for our present discussion.
This is my argument: within the Southern Baptist Convention, Calvinism needs to function as a third-order or tertiary issue for the sake of cooperation. I understand that for many folks, their view of the “doctrines of grace” is actually a second-order issue. I know many Southern Baptists of various theological stripes who join a local church partly based upon their understanding of issues like election, effectual calling, and the extent of the atonement. I think this is perfectly understandable. Nevertheless, in the context of the wider SBC, these doctrines should be understood as tertiary rather than secondary.
In reality, I believe that one’s perspective on Calvinism is already treated as a tertiary doctrine by the vast majority of engaged Southern Baptists. Most of us recognize that the Baptist Faith and Message 2000 is intentionally vague or silent on each of the “five points” except for perseverance of the saints. Most of us aren’t bothered that some of our seminary professors are consistent Calvinists, some are moderate Calvinists, and some are decisively non-Calvinists——on each of our faculties. Most of us aren’t too concerned with what our missionaries and church planters believe about election, so long as they are urgently proclaiming Christ to all people. The fact is, when it comes to the SBC, Calvinism already functions as a third-order doctrine for most of us, and has done so since at least the latter years of the nineteenth century. I’m simply asking us to more intentionally work from this understanding.
Let’s Play Nicely
I know this sort of approach will not please all Southern Baptists, especially some who have been the most vocal participants in the Calvinism debate. Some SBC Calvinists invoke language that at least suggests they believe Calvinism is a primary doctrine: “Calvinism is the gospel.” Yes, Spurgeon said it, and everyone loves Spurgeon. Nevertheless, it’s unhelpful and, frankly, incorrect——at least the way many Southern Baptists use the quote. I trust that most Calvinists in the SBC believe one’s view of the doctrines of grace are at most secondary rather than primary.
Furthermore, the not-so-subtle insinuation that non-Calvinists would become Calvinists if they were smarter, or more biblical, or more theologically savvy is both obnoxious and insulting. So too unqualified claims that non-Calvinists are Arminians, semi-Pelagians, or even full-fledged Pelagians. If a Southern Baptist Calvinist can’t bear for Calvinism to be treated as a third-order doctrine that can be accepted, rejected, or modified (within boundaries) by any Southern Baptist, including SBC leaders and opinion-shapers, then he or she should consider partnering with other Baptist groups that are more uniformly Reformed in their soteriology.
Some SBC non-Calvinists need to tone down their rhetoric as well. The calls for Southern Baptists to “take a stand against” or “smoke out” Calvinists, the argument that unconditional election or (especially) limited atonement is “another gospel,” the equating of Calvinism with hyper-Calvinism, and the argument that Calvinists aren’t evangelistic are hurtful and (in the latter three cases) simply inaccurate. So too the argument that Calvinistic Southern Baptists are “more Presbyterian than Baptist.” Historically and confessionally, the SBC is broad enough to include everyone from five-pointers to one-pointers.
Also troubling is the argument by some that Christ-centered expositional preaching, an emphasis on the glory of God or the sovereignty of God, and Bible Study curricula that focus upon the gospel are somehow inherently Calvinistic (and thus bad). None of these concepts are, by definition, Calvinistic. Indeed, many non-Calvinists are firmly committed to each of these emphases because they are more about basic Christianity than incipient Calvinism. If a Southern Baptist non-Calvinist can’t bear for Calvinists to thrive and sometimes even serve as leaders in the SBC, then he or she should consider partnering with other Baptist groups that are more uniformly non-Calvinist in their view of salvation.
Please don’t misunderstand me. I believe this issue is important and worth discussing. In fact, I publicly called for more engagement of this issue at the Building Bridges conference in 2007 and the related book that was subsequently published. I’m all for a Christ-like family conversation among all interested Southern Baptists of good will. However, I sincerely believe this is not an issue worthy of denominational infighting or schism.
Last June, I wrote an essay titled “My Hope for Unity in the SBC.” In that essay, I argued that Southern Baptists should unite around four priorities for the purpose of cooperation: 1) biblical inerrancy; 2) an evangelical view of salvation; 3) a Baptist view of the church; 4) and a commitment to the Great Commission. I then wrote the following words:
I remain convinced that if we all agree to unite around these four priorities as they are framed in the Baptist Faith and Message, we can continue to live together and labor together as Southern Baptist Christians. We all need to be open to correction, maintaining a teachable spirit. We all need to forebear those who disagree with us over debatable matters. We need to focus the vast majority of our energies on the matters we share in common, not the issues upon which we disagree. And we need to demonstrate to the world that Southern Baptists care about more than simply fighting among ourselves and trying to win arguments.
Today, nearly twelve months later, I still stand by those words. It’s time for Southern Baptist Calvinists and non-Calvinists to take a deep breath, ratchet down the heated language, give each other the benefit of the doubt, and recommit to cooperating together for the sake of the Great Commission. Calvinism has been and needs to remain a tertiary issue in the SBC. Now let’s move forward together in advancing the gospel among people here, there, and everywhere.