The Baptist Bible Fellowship:The Fastest Growing Religious Body in the U.S. 1975The Baptist Bible Fellowship: The Fastest Growing Religious Body in the U.S. The Baptist Bible Fellowship will become the largest denomination in the United States. The ministers of the Baptist Bible Fellowship will immediately reject this statement, because the word denomination is used. They feel the Fellowship is a movement rather than a denomination. At present the Baptist Bible Fellowship is a movement; however, within the next 30 years the Fellowship may take on the organizational characteristics of, and appear similar to, other denominations
1. The Baptist Bible Fellowship is a movement describing itself as a fellowship, and not a denomination. At present there is neither hierarchy nor centralization of authority. Each church is independent and responsible only to the members, as are all true Baptist churches. The BBF is a dynamic movement because of the internal growth. The churches are characterized by soul winning, where sinners are transformed from a life of sin to a life of godliness. Also, life-giving quality is seen in the churches. In the 1971 yearbook, 376 new churches were listed. Many of these were begun by individuals in the fellowship; of course some were churches that admired the BBF and joined the movement. The term movement reflects life and action. Whether one agrees with what action is found in the BBF churches, one cannot deny their vitality. Money is being raised, crowds are growing in attendance, numerical growth is registered each year, and people are excited about Christianity.
Even though BBF churches are conservative or fundamental in doctrine, theology does not hold the BBF together as in other similar conservative denominations. Most BBF churches believe the orthodox position expressed in the footnotes of the Scofield Bible, and their pastors carry King James Bibles; yet theology is not the primary catalyst. The BBF is a movement of methodology best expressed as evangelism. The principles of their methodology are not yet written for outsiders to study. Most of their churches are similarly organized, their Sunday School classes are similar in administrative techniques, and their pastors lead their churches as though all are instructed by the same teacher. The methodology of BBF churches is more "caught" than learned in the classroom. When this author first realized so many pastors of growing churches were trained at the Baptist Bible College, Springfield, Missouri, he examined carefully the curriculum and life-style of the Springfield school to determine its success. Here he found the spirit of early American-hood prevails the campus. "Pastors of large churches speak in chapel and young men desire to imitate their success." Dr. G. Beauchamp Vick, pastor of Temple Baptist Church, Detroit, Michigan, a pastor of 4,000 people, and Dr. John Rawlings of Landmark Baptist Temple, Cincinnati, the pastor of 5,000 people, are president and vice-president, respectively. Young men have little aspiration to climb ecclesiastical ladders to success. IMPORTANT! Upon graduation from the three-year course of study, they pack their car on the following morning, > > drive to a town God has laid upon their hearts, > > and begin knocking on doors, inviting people to a home Bible Study or rented public school building. > > They have a vision of beginning one of the largest (or largest) in that area. > > The young men who graduate from the school have "caught" the movement and > > They are single-minded in their purpose to build a Great Local Church.
* * They are NOT sophisticated in =life or pastoral techniques; * * They are NOT eloquent in the English language or rhetoric; * * They are NOT counselors or men who "hang-out" in their office. * * They are NOT "Pretty Boys" of Politically Correct! Most of these pastors admit that they remember more of the challenge from great men than the classroom material.
However, the Baptist Bible Fellowship is a movement of pastors. The pastor can determine if he will join or not. This may seem unusual to the average churchman, expecting a local church to be governed by the deacons. The churches in the BBF are not committee-controlled, nor do the deacons exercise delegated responsibilities or authority. The churches are pastor-led, and the success of a local church is measured by the pastor's success in guiding the congregation, even to becoming a member of the Baptist Bible Fellowship. The movement believes that the pastor is shepherd of the flock and leads the flock. Dr. Vick pointed out, "You never saw a flock leading a shepherd." When asked if he believed in democracy in his church he indicated, "Yes, and I'm the biggest democrat of all." By that he did not imply dictatorship but aggressive leadership. The pastor has executive power to administer the church and he looks to his deacons for counsel. The congregation is the legislative branch of the church, making decisions such as approval of annual budget, purchase of equipment, or beginning of new programs. The pastors believe that the congregation is the seat of authority. Most of them boast, “The congregation has never voted me down on one point." The Reverend Cecil Hodges came to his church when it was a small infant group meeting in the living room of a member on the west side of Savannah, Georgia, considered the poor section of the city. The church progressed rapidly and, after a couple of years, some men presented a list of demands to the pastor, in essence charging that he had too much responsibility. Hodges had been away on a series of meetings and when he came back, he met with his men for approximately six hours. Two of the men brought a list of demands and read them to Pastor Hodges. The first dealt with his having too much authority and leadership. Hodges discussed the item with the men for approximately an hour, searching the Scriptures for the place of biblical leadership. At the end of the hour, the men agreed that the pastor was the leader of the flock, and was responsible for preaching, oversight, rebuke of sin and false doctrine, leading an aggressive program of evangelism, and building up the people in the nurture and the admonition of the Lord. The second question dealt with Pastor Hodges having control of the finances. Hodges spent the second hour showing the relationship between money and the work of God in a local church. It was determined, "The man that controls the money, controls the leadership of the church." Of course Hodges had never signed a check or actually counted the money, but had acted as comptroller and purchasing agent for the church. At the end of the second hour the men agreed that he should remain the leader in financial affairs. The third criticism had to do with Hodges' appointment of staff and leaders in the church. Hodges pointed out that the workman is loyal to the boss who hires and fires. He said, "If I have no control over my staff, they will never work for me." Hodges pointed out to the men the built-in problems of a staff member whose loyalty was to the men, yet alleged responsibility to the pastor. At present, Hodges does not hire staff members nor appoint lay leaders in the church without the knowledge of the deacons, but in the final analysis he makes the decisions, with the blessing and support of the deacons. Should he choose, he can go directly to the congregation for a vote on staff members. Dr. Wendell Zimmerman, former pastor, Kansas City Baptist Temple, was criticized for 25 years for being a dictator. Yet his dynamic leadership was required to build a church through the first stage of growth. Reverend Truman Dollar works more closely with his lay leadership, yet is insistent that he be the leader if he is the pastor. Dr. J. Frank Norris, pastor of the First Baptist Church, Fort Worth, Texas, at one time was the titular head of the BBF movement before it broke from the World Baptist Fellowship. Norris said on many occasions, "The statue of a pastor casts a long shadow over the congregation." The congregation becomes the spiritual extension or reflection of the pastor. His preaching, example and leadership is usually reflected in the lives of his members. Inasmuch as the BBF is a movement of pastors, it becomes a movement of likeminded men. Since most of the pastors are soul winners, the lay leaders and core members of their congregations also are soul winners. Since the Baptist Bible Fellowship is a movement of like-minded pastors, it is a movement of like-minded congregations, because the people reflect their pastors. Churches do not vote to become a part of the BBF, rather pastors make the decisions. Therefore, a pastor who desires to fellowship with the BBF may begin fellow-shipping and have the name of his church listed in the directory of the Baptist Bible Fellowship. There is no commitment on the part of the pastor or congregation to the policies of the BBF; there is no vote to determine agreement with doctrine, support of program, or turning over physical assets to headquarters. Traditionally, a church has been listed in the directory if it made a financial contribution to the college in Springfield or to one of the approved missionaries going to the foreign field. Dr. John Rawlings has often said, "You don't join us, you just start having fellowship with us." By that he meant any pastor that attends the pastors' monthly fellowship meeting was a part of the BBF. These monthly meetings usually have several inspirational sermons preached on one day, centered on the theme of evangelism and re-dedication of pastors to the work of Christ. The movement is not concerned about minor doctrinal deviations in pastors who might want to fellowship. The commitment is to evangelism, not purity of doctrine. However, if doctrinal deviation is so severe that it is not compatible with evangelism, the pastor usually stops attending the monthly pastors' fellowship; hence is out of the BBF. Dr. John Rawlings also mentioned, "You don't vote to un-join us, you simply stop fellow-shipping." Because no vote is taken to join there is no vote to disassociate. Hence, the BBF is a movement of like-minded churches rather than a confederation or organization of churches with similar beliefs and/ or practices.Some pastors in the BBF have basic disagreements with other pastors, but fellowship together because the commitment is to local church evangelism. The pastor who is revered is the one who is having evangelistic success--which usually means growing numerically. Academic success is usually not revered, nor is monetary success. Rev. Roscoe Brewer, associate pastor, Kansas City Baptist Temple, once said, "If any man in our fellowship has an earned doctor's degree, I don't know it. He probably has a church of less than 100." Why the BBF Can Become the Largest Religious Body in the U.S.The following reasons have been gleaned from observation of the movement over the past six years. The reasons may not be complete. I take full responsibility for the observations. 1. A cautious desire to organize without losing the esprit de corps movement. -The Baptist Bible Fellowship is slowly drifting around the sociological cycle, taking on some of the characteristics of the institutional stage. The printing ministry was consolidated into fellowship publications from a decentralized ministry of three agencies. The Baptist Bible Tribune, the Crescendo Press under the college, and Christian Youth Today magazine in Kansas City Baptist Temple, were consolidated into Fellowship Publications. This move was suspect in the minds of some BBF pastors, while most felt it was a positive step forward. The board of directors, made up of thirteen pastors, each elected by his fellow pastors, represents a geographical district. The directors have been given more power to direct the movement. Local churches are using more organization and pastors are getting more education. As of yet, most of them have not switched from a Bible-preaching, evangelistic ministry to a relevant-oriented ministry. Evangelism still controls the local church. However, the desire for efficiency of organization is seen throughout the movement. Of course the purpose remains evangelism, which indicates numerical growth in the future. 2. The isolation of churches and insulation of Christians. -The Baptist Bible Fellowship still preaches separation from the world. Also, the churches separate themselves from neo-evangelical influence. As a result, their members do not accept the life-style of Christianity presented in inter-denominationalism, i.e., the National Association of Evangelicals. Pastors have kept their people isolated from the type of Christianity reflected in groups outside the BBF, simply because they do not cooperate with other church groups. They have preached against neo-evangelicals, not allowing the influence of neo-evangelicals or the NAE in their church. Pastors also continue this insulation by writing their own Sunday School literature. Hence, they have protected the corporate body of believers from the influence of evangelicalism and individual believers are isolated to the Word of God for their religious stimulation. Cecil Hodges stood before his people and held a Christian Life Magazine up, "I don't believe most of what's in here, but you should buy it and read what Elmer Towns says." 3. Ecclesiastical leadership is centered in growing churches rather than large churches. -The Southern Baptist Convention has several large churches and the man who assumes the pastorate of these congregations automatically becomes one of the leaders in the Convention. However, the Baptist Bible Fellowship has not followed this example. Several large churches have been vacated, but the man who assumed the pastorate did not become a leader in the Fellowship simply because he pastored the church, nor did he receive admiration of other pastors because of that position. Rev. Wendell Zimmerman spent 25 years in the Kansas City Baptist Temple building up the Sunday School. When he left, Truman Dollar took over the pastorate as a young man, basically unproven. Even though Dollar should have been congratulated for being called to such a large church, one of his friends said, "Just because you are pastor of a large church does not mean you have made it. Remember, you never built a church yet." The criticism stung, but Truman understood its implications. He had to build a great work of God to receive the respect of his peers. Also in Kansas City was the Blue Ridge Baptist Temple, begun in 1957 by Rev. Parker Daley. Daley had built this congregation from a small handful of people to over 1,200 in Sunday School. He received the approval of the Baptist Bible Fellowship, becoming its president. In the coming years, the leadership and control of the Baptist Bible Fellowship will continue to rest with pastors who are building large churches. The men who are building churches will not change pulpits to get a better church or more influence. Most will remain in one place and build one church. These men will not gravitate to the large churches that have already been built, after the present pastor dies. Rather, men without the pioneer spirit or men who are not able to build churches will tend to climb up the totem pole to these large churches. However the previous influence of these churches will not transfer to the second-generation pastors. Influence in the BBF will transfer to first-generation pastors, pastors of large existing churches who have proved themselves in the role of evangelism, these will have a great influence in the movement. The leadership of the entire movement will continue to reside with first-generation Christians, hence controlling the whole movement and making for continual growth.4. The BBF is anti-interdenominational. -The interdenominational movement in America has seen unparalleled growth since the Second World War. These movements are reflected in such organizations as the Gideons, Youth for Christ, Christian Servicemen's Centers, interdenominational mission boards, and a number of other organizations, each created to meet a specific need of a segment of Christianity. The basic premise of most interdenominational agen-cies is, "Since the church has failed, we have been raised up to meet this need." Youth for Christ speakers often preface their remarks with the assumption that the local church has not met the needs of high school students; therefore God has raised up Youth for Christ to evangelize the high schools with the gospel. Also Youth for Christ assumes the responsibility of providing education and nurture for Christians who are in the high schools. Most BBF pastors look upon this as unbiblical, quoting the statement by Christ, "I will build my church and the gates of hell will not prevail against it" (Matt. 16:18). Truman Dollar listened to a Youth for Christ speaker and said after the service, "He is accusing Christ of being a liar, since Christ predicted His church will never fail." Therefore, with invincible faith and boundless energy, the BBF pastors go about building local churches.A second assumption of interdenominationalism is the universal church, the mystical body of Christ. Most evangelical Christian organizations teach the twofold interpretation of the church; i.e., the church is a local organization and the church is a mystical body; therefore, every Christian is a member of the mystical body which is reflected in interdenominationalization. However, most pastors in the Baptist Bible Fellowship reject the universal church as taught in Scripture. They believe every reference to the word "church" in the New Testament should be interpreted according to its Greek connotation, assembly (ecclesia). Since they believe the church is an assembly of believers, there is no mystical union--ruling out the existence of interdenominationalism. Therefore, the Baptist Bible Fellowship teaches every organization of Christians should be in a local church. Pastors do not dissipate their energy by encouraging their Christians to participate in interdenominational activities. Instead, they teach that loyalty to Jesus Christ is measured by loyalty to the local church, the only organization taught in Scripture. The Baptist Bible Fellowship is strong on loyalty to the local church as an institution. Since serving Christ is building a local New Testament church, the Baptist Bible Fellowship will pour its energies into building churches, another factor that can cause it to be the largest denomination in America.According to a survey of the Baptist Bible Fellowship churches in 1970, the average Baptist Bible Fellowship church has 427 members, with an average attendance of 357 in Sunday School. They are growing at a 4.7 percent annual rate over the previous year's base.5. A desire to build large churches rather than dividing into small neighborhood geographical parishes. -At present there seems to be no desire on the part of pastors in the Baptist Bible Fellowship to send out missionary teams from a local church to start other New Testament churches in the immediate vicinity. In contrast, there is an extreme desire to build a large testimony, if not the largest church in the city in which they are located. This desire to build a great church will result in growing numbers and enlarged membership, causing the Baptist Bible Fellowship to expand. This desire for large testimonies does not rule out a desire to start mission churches. Dedicated laymen or young Students from Bible college are given assistance in going into new areas to start churches. However, colony teams (as 20 families sent to start a branch Sunday School) are not encouraged among the BBF.The desire for large churches seems to have proper motivation, rather than the alleged wrong motives attributed to BBF pastors "They are building an edifice to their ego or for self-gratification." Their desire to build large churches can be summarized' in the following seven reasons. (The results of a large church are given by Dr. Greg Dixon, Chapter 4.)(1) A large church is biblical and reflects the numerical growth in the book of Acts. (Acts 1:21; Acts 2:41; Acts 4:4; Acts 5:14, 28,42, Acts 6:1,7.) The emphasis on large numbers in the book of Acts allows for a local church to be large.(2) The large church is able to evangelize the entire metropolitan area. BBF pastors feel the day of the local neighborhood parish church is dead, and that they must raise up an evangelistic testimony to reach the entire area. The author previously wrote, "The ten largest churches were large in the heart of the pastor long before they were large on the street corner."(3) The large church provides all of the spiritual gifts to the total local church. This argument simply allows for specialists to minister to each area of need in a local church. A spiritual gift is a capacity or ability given by God to a man to perform a spiritual task. Large churches have a staff of many gifted men with many different abilities so that the corporate needs of a local church can be met.(4) The large church can be a conscience to the community. Small churches do not influence the community by their stand against sin or social evils. However, the large church can speak out against the social evils in the community, and has the ear of the population simply because of its size and access to mass media.(5) The large church replaces the necessity for a denomination.There are four basic services that a denomination gives to a small local church. First, it provides fellowship for the pastor and Christians; second, it provides counsel and planned program of outreach so that the small church does not have to plan the total church program; third, it provides finances for loans, purchasing and other corporate buying; and fourth, it services the denomination with literature, advertisement and other helps to carry out a small church function. The large church can provide all of these four services within its local church organization, hence ruling out the need for a denomination. Dr. W. A. Criswell, pastor of First Baptist Church, Dallas, Texas, stated, "The Southern Baptist Convention needs us more than we need them." By that he meant many small churches would follow his example. But in the final analysis, a church as large as First Baptist Church in Dallas is self-sufficient and does not need the Southern Baptist Convention for services, fellowship or counsel.Dangers in the Baptist Bible FellowshipEven though the Baptist Bible Fellowship has the possibility of becoming one of the largest denominations in America, there are implied dangers in the movement that could stop its growth. First, there could be a split into several smaller movements. This split could arise from personalities. A strong pastor up North could gather many young pastors around him, while a similarly strong pastor from the South with a different organization might gather young men around him. A second split could come in the Fellowship over geography. Churches on the West Coast sometimes feel isolated from the on the East Coast, thus precipitating a split. Also, there could come a split around schools. The Baptist Bible College in Springfield is the only officially recognized school. However, several pastors in local churches have started a Bible college. There could be a natural cleavage to these schools with the movement pulling away from itself, rather than becoming organized for efficiency.A split could happen when the founding leaders of the movement at the Baptist Bible College, Springfield, Missouri, die. The greatest challenge to the BBF is the problem of succession. The tendency toward schism among fundamentalists has always occurred at the point when the first generation leadership died.Another split could occur over doctrine. Many of the Baptist Bible Fellowship churches in Florida believe in a "Baptist bride" position: i.e., when Christ returns with His bride, it will be those who have been most obedient, that is Baptists who have been immersed and associatedwith local churches. Those who attend the marriage supper are saved and in heaven, yet not in a place of prominence of God's blessing. These will be other believers, but not members of Baptist churches. A layman's guess indicates that 25 percent of the Baptist Bible Fellowship supports the "Baptist bride" position. If the Fellowship loses its allegiance to evangelism as its catalyst and espouses pure doctrine as its aim, a split could occur, keeping it from becoming the largest denomination in America.Another reason to keep the Baptist Bible Fellowship from growing would be a change of emphasis. At present its Sunday School is an evangelistic, reaching institution. The original Southern Baptist purpose of the Sunday School is the guideline for the average BBF Sunday School, which is: (1) to reach, (2) to teach, (3) to win, and (4) to train. However, when their Sunday Schools become educational institutions, turning away from evangelism, this shift could curtail their outreach and hurt their growth. Also, if the second generation of the BBF allows deacons to control their churches rather than remaining pastor-led, the movement could be curtailed in growth, especially in evangelistic outreach. Literature will have to be forthcoming, explaining to their churches the built-in detriment of deacon-controlled churches. If deacons, who are the continuing leadership symbol in a local church, can pass leadership from one pastor to the next, their churches can continue growing in numerical outreach.The leaders of the BBF use Biblical charisma. Charismatic leadership usually refuses to allow young leadership to develop. It is then always difficult to extend the spirit of the movement into the second generation. A "crisis of leadership" frequently develops. This could either split the movement or a second-generation leader of different persuasion could detour the fellowship from its original purpose.Finally, if the Baptist Bible Fellowship does not progress too rapidly around the cycle, becoming first institutionalized in local church government and finally denominationalized in the movement, the Baptist Bible Fellowship will continue to grow numerically. Remember, movement around the cycle is inevitable, and the Baptist Bible Fellowship is slowly moving toward becoming a large denomination. If the entire movement will realize the dangers implied in becoming a denomination and will slow the growth, the BBF can enjoy the dynamic expansion of sectarian movement. If not, the efficiency they desire may be the albatross that ultimately drags them to deterioration. But if the Baptist Bible Fellowship can keep the zeal and growth of its sectarian movement, and incorporate the efficiency of growth of institutionalization without being hurt in its zeal and dedication, the Baptist Bible Fellowship should become the largest religious force for God in America.Chapter 12: Charismatic Leadership Battlefield Baptist Pastor Karl Skinner Bible Baptist Pastor Sinclair Rowe 804-452-2061 BroadwayBaptist Pastor Dr. Jim Maggard 804-458-5370 Website: bcscrusader@juno.com Buffalo Baptist Tabernacle Pastor Bill Weeks 434-374-3914 Buford Road Baptist 804-320-2734 Pastor Tony Kohout Website: BRBC@comcast.net Calvary Baptist Church of Rockbridge Pastor Dale Forbes 540-261-1890 Website forbes031052@aol.com Calvary Baptist (Bedford) Pastor Ray Lyons 540-586-3434 cbc.bedford@verizon.net Calvary Hill Baptist Pastor Nelson Tindall Sr. 434-581-3724 434-989-5949 calvaryhill02@embarqmail.com Capital Baptist Pastor Sterling Young 850-893-0558 Central Baptist (Woodbridge) Pastor Brad Weniger 703-583-1717 703-304-4217 Website Central Baptist (Portsmouth) Pastor Tim Robertson 757-488-4476 Website pastortim@discovercentral.org Choice Baptist Pastor Tim Wilcox 540-752-7370 Website choicebc@verizon.net Community Baptist Pastor Mike Aylestock 703-861-4289 Website office@cbc4me.org Cornerstone Baptist Pastor Paul McClinton paulmcclinton@comcast.net Crater View Baptist Pastor Raz Stephens 804-861-2219 razzo@cwtg.com Emmanuel Baptist Church Pastor Steve Huffman 540-894-4319 540-894-3547 Website pilgrim615@comcast.net Faith Baptist / Madison Heights Pastor Brian Hudson 434-929-1430 Website Faith Baptist Pastor Thomas McCue PastorMcCue@aol.com Gospel Baptist Pastor Sam Huntley huntbike@netzero.com Hampton Roads Independent Baptist Pastor Roger Sebrell 757-244-0622 Website HRIBC@verizon.net Hatcher Baptist Pastor Cameron Cloud Heritage Baptist Pastor Dr. Deron Jackson 804-271-7626 Website Jetersville Baptist Pastor Paul Wade 804-561-6412 Website jetersvillebaptist@tds.net Lamplight Baptist Pastor Jeff Gardner 540-989-5903 Website lamplightbaptistchurch@yahoo.com Liberty Baptist Pastor Dr. David Blevins 757-539-3511 Website pastor@liberty-suffolk.com Lighthouse Baptist Pastor Carey Forbus 434-528-0315 uthguycbc@yahoo.com Midlothian Baptist Pastor Ken Cornett 804-379-9500 Website mbcpastorken@verizon.net New Life Baptist Pastor Mark Dunn 540-379-0196 Oaklawn Baptist Pastor Jim Pfost 804-590-2661 Website pastorjim@oaklawnbaptist.org Rehoboth Baptist Pastor Steve Via 804-769-8400 svrehoboth@aol.comVIRGINIA The Community Baptist Church Varina Baptist Pastor Jerry Liebert 804-795-9233 jcliebert@varinabaptist.com =============================================================== IOWA Albia Baptist Temple - Albia Bible Baptist Church - Ottumwa Bible Community Church - Central City Calvary Baptist Church - Onslow Capitol City Baptist Church - Des Moines Faith Baptist Church - Ottumwa Faith Independent Baptist Church - Vinton Heartland Baptist Church - Ames
Landmark Baptist Church Lighthouse Baptist Church Mark Baptist Church - Bloomfield New Life Baptist Church - Colfax New Testament Baptist Church - Des Moines Newton Baptist Temple - Newton Riverside Baptist Church - Burlington Suburban Heights Baptist Church - Fairfield Tabernacle Baptist Church - Coralville Victory Baptist Church - Spencer ===============================================================
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