We did the unthinkable this past weekend, and we went to see Jesus Revolution. The warnings were abundant. If we went to see it, we would probably turn from being orthodox to whatever kind of loosey, goosey theological mumblings the movie had to offer. Despite the doom and gloom, I came out unscathed and I hope a touch better for it.
I am offering some reasons why I think you should also see it. If you know what you believe and you can defend your belief system, why would you be afraid to see something with a different theological bent than yourself? It reminded me, as we watched the movie, of the two or three families that left the church in the beginning when Chuck Smith was wrestling with whether he should allow hippies into the church. Such a bizarre concept for me. Wasn’t Jesus the one that received sinners? (My Sermon from Luke 15).
There are some theological weaknesses to the movie, for sure. I have a different take on the “healing” ministry that Lonnie Frisbee purported to have. I also don’t believe he or anyone else has obtained “prophet” status today. I firmly believe those have ceased. Although, I do believe God can and will heal if it is His prerogative to do so.
However, there were many great and encouraging elements to the movie. How often do we neglect those that need Christ’s love because of our theological insecurities? Yes, I call them insecurities because we would rather fight over our sound doctrine than accept someone for their changed life even if it does not follow the prescribed method we believe.
Disclaimer: The sinner’s prayer is not found in the Bible, but I think countless people have been saved by reciting the sinner’s prayer despite bad theology, and then they grow as the Lord sanctifies them.
Was the Jesus Revolution real? I think it was authentic, and I believe there are many saved people today because of it. Do I think all of them were truly saved? No, I think there were probably many false converts. I also think there are many false converts in Biblically sound churches today. Those that grew up in orthodox or fundamentalist churches, as I wrote about in this article.
I’m all for sound theology. I think it’s essential. I think great preaching with precise accuracy is fundamental. I have no doubts the Calvary and Vineyard movements have lots of bad theology and bad teaching, but it’s funny because I know of orthodox churches that have done more than their fair share of damage to people despite claiming good theology.
“For everyone who calls on the name of the Lord will be saved….So faith comes from hearing, and hearing through the word of Christ” (Rom. 10:13, 17).
I heard much of the word of God spoken in this movie. It was even, primarily correctly interpreted. Yes, there are issues. But what if someone goes to this movie and gets saved? Do you want to be the one that discourages them because you don’t think it’s done to your exacting standards? Are you actually hindering the children from coming to Jesus?
The 2nd London Baptist Confession – Chapter 26, Section 3. “The purest churches under heaven are subject to mixture and error; and some have so degenerated as to become no churches of Christ, but synagogues of Satan; nevertheless Christ always has had, and ever shall have a kingdom in this world, to the end thereof, of such as believe in him and make profession of his name.
That is a powerful statement we should take seriously rather than looking down our theological noses at those less worthy of the gospel than us. Jesus Revolution may not be up to your standards, but If you can get outside yourself and think about people that were affected and transformed despite bad theology, maybe it humbles us a little. Maybe that’s the point and one of the reasons I recommend you go see it.
I’ll leave you with a quote from John Newton. One we should all meditate on, deeply.
Whoever is truly humbled — will not be easily angry, nor harsh or critical of others. He will be compassionate and tender to the infirmities of his fellow-sinners, knowing that if there is a difference — it is grace alone which has made it! He knows that he has the seeds of every evil in his own heart. And under all trials and afflictions — he will look to the hand of the Lord, and lay his mouth in the dust, acknowledging that he suffers much less than his iniquities have deserved.
“When you come to a fork in the road take it” Yogi Bera
Jonestown or the People’s Temple was the most notorious cult of all time.
It was evil through and through and ended in great tragedy. Could it have been avoided? Hard to say, but one man tried to help and he paid with his life.
Jackie Speier said this: “So, I was sitting in the back of the pavilion at a picnic table with the bench and both of us had been sitting back there and interviewing members of the People’s Temple who had family members back home and they wanted us to deliver letters or talk to their children or young adults and try and assess whether they were being held there against their will.”
Then Congressman Ryan addressing the group seemed to have the appearance that things were somewhat “okay” but that would change quickly. Here is a short video clip as he was addressing the People’s Temple.
Speier in an interview with Brian Lamb of C-Span had this to say: “That particular clip that you just showed, the pandemonium that kind of broke out in terms of fervor of the applause was unnatural, and it was alarming to me.” She went on to say that “it went on for an uncomfortable period of time.”
Once Ryan received the note he made an announcement that if others wanted to leave they would be allowing them to fly home. This is when things began to spin out of control for Jones. The departure or intended departure of some emboldened others and as others revealed that it wasn’t quite as great as it had previously appeared, many intended to leave. Jones, ordered the mass suicide and the murder of Ryan and those attempting to leave ensued.
And here is where I want to make my point. I don’t say every church has the potential to become a People’s Temple or end like Jonestown. There is a time to leave a church and the reactions from others and from leaders can tell you a great deal about how they view the topic. I’ve written extensively on the abusive church and most pointedly the topic of the “Painful Exit Process” many forks in the road take you back to exactly the same place. But to break free from abusive churches and cultic churches will take you back to Christ.
There is evil in the world and it often exists where it is described as religion.
Congratulation mom and dad, you’ve brought home your child from the hospital…. Sorry, you had your first child, via home birth. Whew, we almost missed that one. It would have been off to a very poor start. Now that your new little precious is safely, still, at home, let’s get started on doing it right. You must also keep in mind it is your Christian duty to have as many of these little darlings as possible, that’s the only way to ensure a future Christian nation. (I’m not against having lots of children by the way, just an observation of certain fundamentalist tribes).
The next step is you need to get that baby on a strict schedule. After all, you need your sleep, and your baby can sleep if you follow the proper protocols. For one, it all needs to be timed out. If they cry because they are hungry…. Ooops, hahaha, I almost missed that one as well, they aren’t hungry, they are little sinners. Silly me. As I was saying, they need to be on a strict schedule. Sleep, eat, poop, and plenty of forced awake time, so they get used to being awake. You can train them to follow this routine and you, and your husband will be back to the regularly scheduled program in almost no time. I mean, you want to get to work on that next one as soon as possible.
Okay, let’s fast forward a little bit, that little darling is now old enough to understand some things, so don’t delay in catechizing them. This is incredibly important. Along with catechism, they should be working on scripture memorization. Did you know that by the time they were twelve, most Hebrew children had the entire law of Moses memorized? That’s a high bar, and you don’t want your budding scholar to get behind. It’s also important to ensure you do family worship before you do anything else. I mean, if you are planning a trip to the park, it would be sinful to NOT have worship first. Satan is lurking around the corner and your children are in his immediate sight.
You’ve done well dear brother and sister; your little guy or girl has grown quickly. They are ready for “school” and that, of course, means there is no other option but homeschool. After all, they aren’t ready for the mission field just yet. A Christian school is out of the question, I mean what if their doctrine is not up to your level? They need to be trained at home thoroughly, and that means Greek, Latin, and Hebrew training in addition to Bible. If you have time, toss in a little math and history. Make sure the history is from the Creation Museum, we can’t let anything sneak in that might corrupt their impressionable, little minds.
School is going well, and you’ve got three others’ now in addition to that first little beauty you brought home from the hospital, oh darn, I did it again. Those home births are going incredibly well, and imagine the money you are saving, not to mention that you avoid any potentially dangerous vaccines or eye drops that could cause serious long-term effects. You’ve done the right thing. I’m proud of you.
Along with all that is going on I’m certain you aren’t skipping any church gatherings, because you shouldn’t be forsaking the assembling as is the manner of some, don’t forget that. Your little ones are doing great, they are faithful to hit the streets with you when you evangelize, that little Jr. is one of the best tract hander outers I’ve seen in a long time. That kid is awesome. Oops, only God is awesome, I’m sorry for such a silly faux pas. It won’t be long, and he will be heading into his teenage years, but not to worry, if you’ve trained him right, and you certainly have, there is no concern for teenage rebellion. He’s wired tight. You’ve crossed every T and dotted every I, some of them twice, so you got this.
Well, those teenage years have turned out to be a little bit more challenging than you first anticipated, you would have thought all those spankings through the years would have beat the rebellion out of him, but he sure does seem to have a mind of his own. Oh well, we are trusting the Lord, and where we fail there is grace…. Hahaha, I slipped up again, none of this really is dependent on grace, it’s really how you’ve done.
Now he’s 21 and my things have gotten a whole lot out of control. It seems he’s rejected the faith he once professed, and he’s gone wild. What will become of his soul? Was he never truly converted? You did all the right things. I just don’t know, the other kids are still doing well, they are following the protocols, and surely do love going to the abortion clinic with you, so I’m sure they will turn out the way we want God to turn them out…. Won’t they?
On a serious note:
I trust you caught the sarcasm, and for the record, I’m not against training our children, we need to train them in the fear and admonition of the Lord. But the attitude that this strict regime produces godly children is called idolatry. You must depend on God’s grace every step of the way, seek Him in all you do, and He will direct your paths. Raising children is hard work, and it doesn’t always go the way you plan. They do have minds of their own no matter how hard you’ve tried to train it out of them, and I’m not sure you’d really want it any other way.
May the Lord help us as we endeavor to raise a godly generation for the glory of Christ.
I met Dave Wellman at a Starbucks coffee shop. That’s not an unusual place for me to meet someone if you know me at all. It’s not that I think Starbucks is all that great, but it’s convenient, and the one near my home became a regular hangout for me. Once upon a time, I would get up early and take my laptop and Bible. I’d read the Bible and write blog posts. It was how I met the first character in this story, Gus Pappas. Gus is Greek, and specifically, he is Greek Orthodox.
Gus would see me reading my Bible, and he started asking me questions, and we started having regular sit-downs together. We would discuss the Bible, theology, the gospel, and many other topics. Gus is such an easygoing guy; we liked each other and still do. As the story progressed, Gus and I were chatting it up one day, and I noticed this fella over in the corner looking up from whatever he was doing and noticing our conversation. He keeps looking up and keeps looking up.
After Gus left, I went up for a refill, and the fella came up behind me and said, “Hey, I wanted to introduce myself. I’m Pastor Dave Wellman of Crossroads Baptist Church, and I really enjoyed listening in on your conversation.” After a brief chat, I invited him to join us, and the next day it was the three of us having a grand old time.
We would meet at about 7 am almost every day. The three of us were the core, but Jerry also joined the group. Master Chief Jerry Anderson was a wee little man who must not have been much taller than 4-something feet tall. He said very little, but he was always listening. We all met at the funeral home for Jerry’s visitation to say our final goodbye.
Different people came and went through the years, but we were always there, and the staff knew us well. It was always a great way to start the day. We would read the Scriptures, discuss them and attempt to grow in our own ways. Dave was always steadfast in his temperament and theological convictions. We didn’t always see things perfectly the same way, but we had a mutual respect and love for one another that far surpassed theological convictions.
Monday, January 30th, I received a text message from Dave, “Praying for you all this morning.” We exchanged a few messages, and I left him hoping we would see him this coming summer if we visit Iowa. His final words to me were, “Awesome.”
On February 1st, Dave suffered a massive stroke and entered into eternity on February 9th. I love my friend, and I will miss him dearly. If we do get to Iowa this summer, I have no doubts Gus and I will meet, sit at our usual table, and tell stories of our friend Dave. We will never forget him. Dave walked me through some difficult times in my life, and we had the joy and privilege of attending Crossroads for a time where he faithfully ministered to our souls. We always had such a great love for his preaching and his joyful singing.
If there is anything I know for sure, it is that Pastor David Wellman heard the words, “Well done, good and faithful servant, you have been faithful over a little; I will set you over much. Enter into the joy of your master.” (Matthew 25:23).
It is not goodbye, but, until I see you again, dear friend. God’s speed, your work is done here on earth. I look forward to seeing you on the other side someday.
Subscription must be defined and summarized relating to the different subscription levels. First, what is a subscription? In his book, Robert Gonzales Jr., says, “In ecclesiastical parlance, however, the term ‘subscription’ or ‘subscribe’ refers to one’s affirmation of, agreement with, and commitment to a fixed body of doctrines or articles of faith that are officially representative of a local church’s or denomination’s beliefs.”[2] Here is a good starting point for understanding what subscription means. Scripture provides the church with a sure and steady anchor. Scripture is to be the true north, the one constant, but confessions provide a navigational tool for understanding the Scriptures.
It is easy to see why a confession is important, but it is not as easy to see how much of it is appropriate to utilize and how much the congregation must understand and agree. Carl Trueman draws a distinction when he says, “Second, we need to understand that subscribing to a creed or confession does not mean that we believe every phrase in the document was as well expressed as it could have been or that if we wrote it today we would use exactly the same vocabulary and phrasing.”[3] Level-headed Baptists will not hold the confession to the status of God-breathed, so in this distinction, there is room for negotiation. As Trueman says, confessions are ecclesiastical documents, and can, therefore, be adjusted to suit the needs of a local church or denomination. It is essential to understand the difference so that the well-intentioned does not injure the conscience of another. If one subscribes to a confession at a lower level than someone believes it should be, that is not the same as throwing out parts of the Bible someone does not like. With all this in mind, the next step is to identify the most common levels or types of subscriptions, and derivations are abundant so that this paper will focus on the most central.
Before listing the types of subscriptions, some terms must first be understood. Two Latin terms pertain to how someone views a confession. The first is quia-subscription, which means subscribing to a confession because it is biblical. The second term, quatenus-subscription, means insofar as it is biblical. Gonzales states, “Traditionally, the first is associated with tighter views of subscription and the second with looser views.”[4] He says that some forms involve a combination of both ideas. Additionally, there are nuances to subscription levels that can involve exceptions, sometimes called scruples, meaning some individuals might take exceptions to certain words, phrases, or even the promoted doctrine. It does not necessarily imply a rejection of the confession or a particular statement, but it has abstinence in view. Lastly, a confession must be taken in good faith with sincerity. The congregation and leadership must have a firm commitment to the confession. The Latin term Animus Imponentis refers to the intentions of the mind or heart, but in this case, it is a corporate, i.e., a church or denominational viewpoint, and this covers a wide path of confessional latitude. Next, the different subscription levels are reviewed and summarized.
Absolute Subscription
If one were to survey all the confessions since the church age began, one would find a lot of them. The answer to this seems obvious. It is a product of time and developing standards. In their book, Fairbairn and Reeves say, “At one level, all theological statements are local. That is, all such statements are influenced by the particular situation they arise and the problems they address. This is true of the biblical writings themselves, which is why we insist on ‘context, context, context’ as we interpret the texts.”[5]
Absolute subscription is heavily context driven. In this view, the confession is taken as it was originally written with no variation, as this is the earliest form of subscription, and it seems obvious why given the period in which its adherents lived. They were the original writers of the confession they subscribed to. If they needed to reject a doctrine, it would have quickly occurred at the time of the writing. Outside of strict orthodox sects, absolute subscription is uncommon.
Historical Subscription
The historical subscription is like the absolute subscription, except the subscriber must agree to the intent of the original writers of the confession. The difficulties seem apparent, for how can someone living in the 21st century know the intent of someone in the 17th? The written words provide the intention of the writer’s thoughts. On this, it seems logical. If somebody is going to subscribe historically rather than absolutely, there would have to be some change, but it is not easy to ascertain what that might be. Gonzales avers, “Apparently, then, the historical view requires one to agree not merely with the basic sense of the words, propositions, and doctrines in a confession, but also with all the metaphysical and epistemological viewpoints of the confession’s authors or signatories.”[6] That proves the historical subscription to be a difficult position for those outsides of the ability to read minds.
Full (or Strict) Subscription
While the full subscription view does not hold a death grip on the confession, it carries a strict confessional and doctrinal stance. It runs close to the absolute subscription and only allows exceptions for words or phrases. R. Scott Clark, a Presbyterian scholar, and James Renihan, a Reformed Baptist, are the leading proponents for this position. Clark appears to hold the confession to that of Scripture. He says, “It is not that the authority of the confessions is ‘very nearly tantamount to that of Scripture,’ but it is tantamount to that of Scripture, assuming that a given confession is biblical and intended to be subscribed because (quia) it is biblical.[7]
System Subscription
System subscription is the next subscription level moving from the right (conservative) to the left (liberal). As the absolute and historical subscriptions appear starch and rigid, the full and system subscriptions allow for some leeway. The system differs in that it allows more than words or phrases. It allows the subscriber exceptions to non-essential doctrines or propositions. What exactly constitutes an essential doctrine or proposition might be in the eye of the beholder, but it appears the intention is in the right place to allow for the system of a confession to operate within a church but not place an undue burden on its congregants and leaders.
At least on paper, system subscription appears to seek a balance that offers flexibility without compromising consistent orthodoxy, although not everyone sees it in the same light. Lecturing at a 2009 Conference, John Fesko makes these remarks, “[A] number of things that I have read over the years have shown that some people are of the opinion that system subscription inevitably leads to some form of liberalism or doctrinal demise in a number of different church settings throughout the history at least of the Presbyterian church.”[8] Fesko explains that the most important thing about understanding the full approach to system subscription is how it works out in practice. Waldron rightly states, “Liberty is not the right to do as I please. Liberty is the right to do as God pleases without fear.”[9] Internal motivating factors and a call to seek the right balance are within all the subscription levels.
Substance (of the Evangelical Faith) Subscription
The next level of subscription is substance (of the Evangelical) which continues to loosen its grip upon the strictness of the earlier levels. Substance Subscription requires adherence to core doctrines of the evangelical faith contained within the confession and an expressed commitment to the doctrines and a belief in them. Generally, this level does not require a declaration of the exceptions in the confession. One of the concerns with this level is that it becomes a slippery slope. What are the core doctrines, and who is the definer of them? Exactly where can lines be drawn legitimately?
Stan Reeves, in his updated translation of the confession, provides some valuable insights:
Such a time-tested statement of biblical doctrine can give us clarity beyond our present level of study. Here is how it works. As we study the various doctrines articulated by the confession, we find that the confession faithfully summarizes the teaching of Scripture in these areas. Then we realize the countless godly pastors, theologians, and churches sharing these same convictions through the centuries have held that they are part and parcel of a biblical system of doctrine that is summarized by the confession.[10]
In like manner to the Scriptures, “There are some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures” (2 Pet. 3:16), confession twisting is possible. Not every chapter will carry the same weight as Chapter 1 on the Holy Scriptures or Chapter 3 Of God’s Decree, but it is not easy to make quick and easy decisions about what is and what is not a core doctrine. All decisions need careful handling.
Substance (of the Christian Religion) Subscription
Rarely does a broadening of terms produce a more orthodox value system. It generally tends to slide down the slippery slope. Not only does it slide, but it slides quickly, which is the case with this form of substance subscription. In general terms, “of the Christian Religion” appears to be a solidly fundamental viewpoint.[11] What the term has come to mean is theological liberalism.
Gonzales defines this level and pulls no punches as to the dangers involved, “The step of subscribing to a confession as containing the substance of the evangelical faith may lead to the further step of reducing the “essentials” to broader fundamentals or tenets of the Christian religion. This very loose form of substance subscription is where many of the mainline denominations landed in the twentieth century. Gonzales describes how quickly the Presbyterian Church in the United States of America (PCUSA) quickly descended into full-blown liberalism.
Similarly to the previous subscription level of the Christian Religion, it leaves open doors for various interpretations. Gonzales provides a compelling case of how quickly the liberal slide can happen. In 1910 the PCUSA decided that five articles of faith were essential and necessary to the Christian faith.[12] Fast forward to 1977, and the PCUSA found it challenging to condemn homosexuality as a sinful act that would result in eternal condemnation.[13] While the liberal slide is the most likely, it is also possible to slide into a more extreme version of fundamentalism.[14] Some churches appear on the surface to be in the fundamentally balanced orthodox camp and make a claim to the 1689 Confession. However, in practice, they twist it to their own destruction, picking and choosing the best doctrines that fit their needs. These practices often work themselves out in a more rigid society, but the rigidity is ruled by the leadership in the church that has a tendency to disregard doctrines they dislike, not necessarily doctrines that are unbiblical.[15]
Application for Leaders and Members
Now that the different subscription levels have a working definition how should they be implemented at the church level? Is it appropriate to demand the same level of understanding from a seasoned church leader as a new convert? Fortunately, there is a considerable amount of latitude on both topics. The Scriptures do not provide explicit instructions on implementing such a document into the church’s life; however, they provide specific parameters that can guide along the path.
Carefully choosing a confession is imperative to the success of any church.[16] The choices primarily involve the Westminister Confession of Faith (WCF) or the 2nd London Baptist Confession of Faith (2LBCF), assuming a Protestant background. Considering whether one is a Presbyterian or a Baptist makes this a clear choice. Within the Baptist line, there are options between the 1689, the Abstract Principles, or the New Hampshire Confession of Faith. In many instances, churches will utilize two confessions in conjunction with one another, such as the 1689 and the New Hampshire Confession. Herein, it provides an opportunity for various commitment levels built into the two confessions. The 1689 is considerably more in-depth and requires a deeper understanding, whereas the New Hampshire Confession has a more streamlined approach.
In some cases, the officers would affirm faith to the 1689 and church members would confess the New Hampshire. A second option is to have two subscription levels contained within the 1689. Officers may be required to be full or strict subscriptions, and the non-officers have a system subscription. It also bears mentioning that confessional knowledge and affirmation should not be required for church membership. The confession itself states the requirement is a credible profession of faith, and obedience unto God (26.2 of the 2LBCF). No matter the ultimate decision, it seems the best thing to provide the most flexibility without compromising a firm orthodoxy is to discuss and reach a consensus among men of goodwill. The issue is rarely the wrong subscription level, although not entirely, but is often one of the domineering personalities that must have their way. The goal for noble churchmen should be the glory of God and seek Him to bless their labors.
Conclusion
Confessions of faith and the use thereof provide countless benefits for the church if used correctly and within the confines of leaders with pure desires. No matter how great a document might be, it is difficult to control if it is in the hands of someone bent on hurtful behaviors, and this is true of nearly anything under the sun. The subscription levels of confessions create a framework for an operation that can guide and direct the church and provide a systematic method for growing in sanctification and love. When the confession is rightly honored as subservient to the Scriptures and used as a guardrail to protect the church it serves its purpose well. Then it can be trusted to keep oneself within the confines of sincere orthodoxy.
1] The 2nd London Baptist Confession of Faith is often abbreviated as the 1689, and this paper will refer to it as such, or abbreviate it as 2LBCF.
[2] Robert Gonzales, Jr., ed., The Confessing Baptist: Essays on the Use of Creeds in Baptist Faith & Life. (Conway, AR: Free Grace Press, 2021), 133.
[3] Carl R. Trueman, The Creedal Imperative (Wheaton, IL: Crossway, 2012), 192.
[5] Donald Fairbairn and Ryan M. Reeves, The Story of Creeds and Confessions: Tracing the Development of the Christian Faith (Grand Rapids, MI: Baker Academic, 2019), 8
[9] Samuel E. Waldron, A Modern Exposition of the 1689 Baptist Confession of Faith. 5th ed. (Durham, UK: Evangelical Press, 2016), 310.
[10] Stan Reeves, ed., Confessing the Faith: The 1689 Baptist Confession for the 21st Century (Cape Coral, FL: Founders Press, 2012), 9.
[11] When referencing fundamental I am referring to what Packer termed Evangelicalism, not the pejorative used today to describe extreme sects of Christian Fundamentalism. J. I. Packer, Fundamentalism and the Word of God (Grand Rapids, MI: Eerdmans, 1958), 24.
[14] Here the term fundamentalism is being used as a pejorative
[15] This is a personal observation, lived out for nine years inside of a church declaring their loyalty to the confession and living in direct opposition to many of its basic tenets.
[16] An assumption is being made that the churches being dealt with here are and will be confessional. There are reasonable statements of faith available for those not choosing the confessional course, but that is not what is being discussed in this paper.
Bibliography
Clark, R. Scott. Recovering the Reformed Confession: Our Theology, Piety and Practice. Phillipsburg, NJ: P&R Publishing, 2008. Quoted in Robert Gonzales R. Jr., The Confessing Baptist
Fairbairn, Donald, and Ryan M. Reeves. The Story of Creeds and Confessions: Tracing the Development of the Christian Faith. Grand Rapids, MI: Baker Academic, 2019.
Uncommon Faith 