In his instructions to Titus, Paul writes that ministers are to “teach what accords with sound doctrine” (Titus 2:1). The pulpit ministry that upholds and follows biblical exposition heeds these words of Paul. The pastor preaching the Scriptures verse-by-verse by using the historical-grammatical-theological/redemptive hermeneutic feeds his congregation. Theologically-rich, biblically based hymns are also a means by which the congregation is taught sound doctrine.
I would like to recommend a further means why which the preaching of sound doctrine can be faithfully taught in the corporate gathering of the saints each Lord’s Day. The 4 “Cs” are a way in which the congregation celebrates biblical truths, theology, and ecclesiastical bonds with the past. These four “Cs” are: creeds, confessions, catechisms, and covenants. Each of these is rooted in the Scripture: 1. an expression of doctrinal beliefs, 2. a reminder of the importance of church membership, and 3. a guide believers in the instruction of the faith.
Perhaps you have heard that Baptists have “No creed but Christ” or “No creed but the Bible.” Some have boldly asserted these phrases to celebrate what they perceive as a Baptist distinctive: anti-creedalism. But Baptists are not anti-creedalists. While it is true that Baptists rejected creeds as a litmus test for citizenship, since Baptists abhor a state church, Baptists never disowned creeds as though they had no importance in the life of the church. Baptists have always held to Christian orthodoxy as expressed in the Apostles’ Creed, Nicene Creed, and the Athanasian Creed. Both Particular and General Baptists affirmed the use of creeds. The Baptist Orthodox Catechism, edited by the Particular Baptist, Hercules Collins, says the Nicene Creed and Athanasian Creed ought to be taught. In The Orthodox Creed, the General Baptists affirm and encourage Baptists to learn and teach the aforementioned creeds. The early Southern Baptist theologian, B.H. Carrol, affirmed the importance of creeds, when he wrote: “The modern cry: ‘Less creed and more liberty,’ is a, degeneration from the vertebrate to the jellyfish, and means less unity and less morality, and it means more heresy.”
Why should Baptist churches use the historic, ecumenical, orthodox creeds in corporate worship? These creeds provide biblically faithful and understandable defenses and explanations of the Trinity, the hypostatic union of Christ, and other central tenets of the Christian faith.
How should Baptist churches use these creeds in corporate worship? I recommend that churches consider using the creeds at the after they celebrate the Lord’s Supper. Reciting the creeds together will remind the congregation of the essential doctrine that unites them, but it will also remind them of the link they have with those who have gone before us in the Christian pilgrimage. As all churches are commanded to celebrate the Lord’s Supper until Christ returns as an expression of union and communion with Christ, the creeds reinforce the universal communion of all churches of Jesus Christ by reinforcing the essentials of orthodoxy.
Founders Ministries has many excellent resources on confessions of faith. The public reading of confessions of faith is of practical use in corporate worship. Either the leader behind the pulpit or the entire congregation may read an article or paragraph from one of the historic Baptist confessions during congregational worship to teach the church sound doctrine and to express praise and worship to God for such wonderful truths. The New Hampshire Baptist Confession of Faith and the Abstract of Principles are excellent confessions that can be read systematically by article. The 1689 London Baptist Confession of Faith often explains its doctrines in longer form and thus might require the reading of multiple paragraphs and it could take a little longer. In any case, reading sound confessions in worship and explaining them teaches the church sound doctrine. Additionally, as a pastor preaches through a book of the Bible, he might come upon a theological truth that is particularly well-articulated in a confession of faith, and he could use a confessional definition in his sermon. Utilizing confessions of faith contributes to the sound doctrine being taught to the people. This will also equip them to explaining the faith to others.
In 1855, C.H. Spurgeon gave an explanation as to why the 1689 was reprinted and the importance of confessions:
This little volume is not issued as an authoritative rule, or code of faith, whereby ye are to be fettered, but as an assistance to you in controversy, a confirmation in faith, and a means of edification in righteousness. Here the younger members of our church will have a body of divinity in small compass, and by means of the scriptural proofs, will be ready to give a reason for the hope that is in them.
Consider the exhortation given by Spurgeon: employ confessions to train believers in the faith.
Some in Baptist life think that only Roman Catholics use catechisms. But that notion reveals a lack of knowledge about Protestantism in general and Baptist history in particular. Baptists employed catechisms from the very beginning. An Orthodox Catechism edited by Hercules Collins in 1680 and The Baptist Catechism of 1692, perhaps edited by William Collins and Benjamin Keach, reveal the emphasis Baptists put on training in the Scriptures. In Southern Baptist life of the 19th century, both James P. Boyce and John A. Broadus wrote catechisms to teach Baptists sound doctrine. C.H. Spurgeon modified The Baptist Catechism and also produced a catechism for his church.
Parents should use catechisms regularly in the home as a tool for training up their children in the Lord. Catechisms are also great tools to be used in corporate worship. For example, the leader could ask the congregation a catechism question, and the congregation could read the answer from the worship guide, which has the Scripture references printed there as well. Families could then use the worship guide during the week to review and learn the catechism’s question and answer. Catechisms are wonderful tools of memorization. A case might be made that Baptist young people are unable to defend their faith when it comes under assault, partly because Baptists have neglected catechisms over the past century. It is nothing short of heartbreaking that men and women sitting in Baptist churches for 50 years are unable to explain in a simple way the tenets of the biblical faith. Once again, consider the counsel of C.H. Spurgeon:
In matters of doctrine, you will find that orthodox congregations frequently change to heterodoxy in the course of thirty to forty years, and it is because too often there has been no catechizing of the children in the essential doctrines of the Gospel. For my part, I am more and more persuaded that the study of a good Scriptural catechism is of infinite value to our children.
If you grew up in a rural Baptist church in the South, like I did, you attended a church that had a “Church Covenant” on the wall, but the document was never taught, enforced, or even acknowledged. That is a tragedy because the doctrine of the covenant is one of unifying themes of the Bible from Genesis to Revelation. Church membership is covenantal. In a time when membership has become meaningless and even non-existent in many Baptist churches, I submit that church covenants need to be restored and used. Does it mean anything to be a member of your church? Baptists historically have used covenants to teach and strengthen the covenantal bonds among members in a local church. Timothy George describes the early Baptist covenants this way:
Common themes which resound through the various church covenants . . . include a commitment to doctrinal fidelity, the maintenance of family worship, mutual prayer and watchfulness over one another, financial support for the church, the faithful administration of the ordinances and discipline of the congregation together with the public worship of God, and an openness to receive further light from God’s revealed Word.
Historically, Baptist churches would often recite their church covenant before taking the Lord’s Supper together. Communion has direct links to church membership and church disciple. A congregation that reads the covenant together beautifully reminds everyone of the sacred vows that they have taken to Christ and of the oaths they have made to each other. Churches may also find it useful to read the church covenant at the business meeting to help promote the blessed ties shared among members.
You might not be in a position where you can implement all of the “Cs” in your context immediately. Be patient. Incorporate their usage prudently. Explain to the church why they are important. You might begin with catechisms in a Sunday School class or teaching through the church confession on a Wednesday night. Expose your people to these rich documents that are built on the Bible, linked to church history, distinctively Baptist, and promote church unity. In his opening convocation at The Southern Baptist Theological Seminary in the fall of 1993, Dr. Albert Mohler made this remark about the Abstract of Principles: “The Abstract remains a powerful testimony to a Baptist theological heritage that is genuinely evangelical, Reformed, biblical, and orthodox.” Brother pastors and laymen, let this be the heritage taught and passed on in our day!