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HISTORY of Christian Theology

Puritans, Baptists, and Quakers

Puritans

Back in England, a number of Protestants were not satisfied with Henry VIII’s middle way and wanted to purify the Church of England of all residual Catholic practices, such as making the sign of the cross, kneeling to receive the Eucharist, the clergy wearing ornate vestments while officiating, and observing the Catholic liturgical calendar of holy days beyond Sunday. The Puritan ministers objected to any religious practice not required by scripture as an extravagance. Unmoved, the Church of England followed the treatise The Laws of Ecclesiastical Polity written by its theologian Richard Hooker, which argued that the Church had the right to decide its own practices on matters that are not required or forbidden by the Bible.

Many Puritan ministers and their followers refused to comply with the Church’s regulations, leading to persecution. These nonconformist congregations grew largely because their ministers were well-educated theologians who appealed to the devotional yearnings of their congregation. The Puritans criticized the laxity of Church discipline and the worldliness found in the established state church and its clergy. Groups of Puritans fled to the Netherlands to escape the persecution, with some later seeking refuge in America where they hoped to establish an ideal community founded on true Christian principles.

Puritans emphasized the fundamental Reformed doctrine of regeneration. This is the concept of God bestowing his grace on an individual to change their heart. They believed that this was a real change that the individual recognized and that it needed to be demonstrated in  how they lived. They somewhat followed Augustine’s metaphor of God’s grace transforming the believer over their life-long difficult pilgrimage to God. One could prepare their heart to receive God’s grace if He chose them to be one of His elect, but it was totally God’s choice. Once they experienced the gift of God’s grace, they were bound by the covenant of grace, which God continued to grant them through the scriptures and inspiring sermons. These regenerated individuals also covenanted with fellow Puritans to form and obey a Church covenant. This theology created a level of anxiety within the community. Individuals felt the need to discover if they were among the elect and to prove to others that they were indeed regenerated individuals worthy of participating in the full fellowship of the community.

Later, the Puritan movement gained support during the English civil war between 1639 to 1653 and during the Protestant Protectorate led by Oliver Cromwell which continued until Cromwell’s death in 1658. During this period, Parliament requested that Puritan theologians to compose the Westminster Confession. This Puritan confession of faith laid out the Reformed belief in a covenant theology holding that both the Old and New Testaments were expressions of the same covenant of grace with humanity, as well as an earlier covenant of works that was broken by Adam. The membership in a congregation typically involved a covenant between all the members and the church. This concept of a covenant relationship with God infused the Puritan tradition and was reflected in the Mayflower Compact and the Massachusetts Bay Company’s charter. Reformed theologians later expanded this covenant worldview to also include an eternal covenant between God the Father and God the Son.

Signing The Mayflower Compact

Puritan congregations typically adopted the Presbyterian style of governance by a regional council of ministers and elders. However, some congregations rejected the “parish principle,” by where individuals automatically belonged to their local parish church in favor of a voluntary congregation of covenanted believers which was autonomously governed by a local council of elders. This style of governance was referred to as “congregationalism,” which was adopted by various splinter groups.1

Baptists

John SmythIn 1609, John Smyth, the pastor of a Puritan separatist congregation that had fled to Amsterdam, became acquainted with an Anabaptist group in the city and admired their practice of only baptizing adult believers after they had made a confession of faith. The Baptist tradition grew out of this encounter and was built on the separatist congregational movement in England. Because each Baptist congregation is independent, there are a variety of beliefs generally based on Calvin’s theology. However, “One can identify four constants: rejection of infant baptism, commitment to a congregational autonomy, regenerate church membership, and the Bible as the sole authority.” 2

Baptists rejected infant baptism because they believed it was not scriptural, and they also rejected the Catholic sacramental belief that it saves or is the means of regenerating the individual. Instead, they believed that baptism was a symbol that represented Christ’s work of redemption and our cleansing by uniting us to his death, burial, and resurrection. Baptism serves as a sign that the convert is confessing their acceptance of this gospel message and wants to be publicly identified with Christ and his community. Consequently, one needs to be old enough to believe. Additionally, following the Biblical example, full immersion is required for this symbol and sign to be recognized.

The autonomy of each congregation is important to Baptists, leading to some theological variations. Most Baptists follow Zwingli’s teaching that the Eucharist is a memorial symbol while others follow Calvin’s approach of the spiritual presence of the Lord in the bread and wine. Seventeenth-century Particular Baptists accepted Calvin’s double predestination so strongly that they would not make an offer of grace in their sermons and even limited missionary efforts because Christ did not die for reprobates who were predestined to hell. In the nineteenth century, some Southern Baptists known as Landmark Baptists took their separatist doctrine to the point of a closed communion which excluded other Christians, even Baptists, who were not part of their congregation. They also contended there was a secret, unbroken chain of Baptist congregations going all the way back to the original apostolic church in the New Testament. Their commitment to congregational autonomy was expressed in their ardent support of religious freedom and the separation of church and state. This attitude fit hand in glove with the American commitment to democracy, which partially explains why it flourished there.

Like other Puritans, Baptists follow Calvin’s doctrine of regeneration, which holds that God implants the principle of a new life in Christ in the human soul. This changes the disposition of the individual, making them holy when the first exercise of this new disposition is secured. This is often referred to colloquially as being “born again.” Membership in the church consists of those individuals who have been saved, or born again.

Like most other Protestants, Baptists believe in an inerrant Bible as the sole authority in the church.

Quakers

George FoxThe Quakers arose out of the Puritan tradition in the seventeenth century. Their distinguishing belief is a message of radical immediacy that was taught by one of their founders, George Fox. They believed that the Holy Spirit spoke to the heart of believers in their day just as it did in the scriptures. This inner light of the spirit is available to all believers and does not need to be grounded in scripture. Accordingly, their worship service did not include a liturgy or a sermon. Instead, the congregation sat silently until one of them was moved upon by the Spirit to speak and share a message, long or short, with those in attendance. This belief in universal revelation was also expressed in their strong egalitarian beliefs and pacifist position.2

The Puritan Experiment of Zion in the New World and Dissent

The original group of Puritans who settled in Massachusetts were separatists who had despaired that the Church of England would ever reform itself to their satisfaction. Numerous more moderate groups followed but all shared the vision of establishing an ideal Christian community in  America.

In 1629, they formally organized their colony by forming the Massachusetts Bay Company. The shareholders of this joint-stock corporation consisted of the male members of these Puritan groups called freemen. They elected a governor and other officers every year. As people joined the colony or matured in age, they needed to prove they were saved in order to join the freemen who were the only ones entitled to vote. Over time, this became more and more difficult as the existing voters were hesitant to dilute their power, creating discontent in the growing colony.

Roger Williams tapped into this discontent with his sermons disputing the right of Church leaders to impose Puritan law on everyone in the community, even those who were not converted members of the congregation. He reasoned that according to their belief that grace alone saved the individual and works had nothing to do with it, the Church had no right to tell people what to do. The leaders, however, held that their covenant was not limited to just the elect but incorporated the aspect of a social covenant as well, thereby subjecting everyone in the community to their rules. Williams simply took their logic to its ultimate conclusion, which did not sit well with leaders trying to establish a perfect Christian society.

They banished Roger Williams in 1635, and he fled to Rhode Island, where he established the first Baptist church on American soil. He later declared no church on the earth really practiced true Christianity, partially because none of them had authority from God.

However, William’s banishment did not put an end to his ideas, referred to as antinomianism. A popular midwife named Anne Hutchinson held midweek meetings in her home to discuss religion. She went so far as to say Christians did not need to obey every point of the law to be sure of salvation. They put her on trial in 1637 where she defended herself extremely well, frustrating the court and the prosecutors. She likewise simply took their theology to its logical conclusions. However, the tables turned when she claimed she was receiving direct communication from the Holy Spirit, which, in the court’s opinion, undermined the authority of the Bible. She was likewise banished.

Williams and Hutchinson disrupted the balance between grace and works. In Christianity, it seems people can’t really follow logic too far to its ultimate conclusion. People have to live with paradox and mystery … The Puritans had to make their terrifying vision of a wrathful, arbitrary God workable. In practice, they rationalized God. They made God just and logical with their ideas of the covenant. The heretics who outraged them most, who brought out the Puritans’ most savage inhumanity, were those who violated this delicate set of compromises.3

Paradoxes of Western Christianity

Devotees of the various Christian traditions often point to irrational doctrines of another denomination in an effort to bolster the veracity of their position on that particular issue. Those accusing others regarding one tenet are likewise attached on another point of doctrine. This is because Western Christianity is largely based on paradoxes.

When mystery was introduced to Christianity with the Nicene Creed, irrational propositions began to be inserted into Christian theology creating tension as individuals and different traditions struggled to make sense of the evolving orthodoxy. Professor Molly Worthen described this conundrum when she said:

Christian theology is based on a set of paradoxes: God is a Trinity—Father, Son, and Holy Spirit, but still one; God is all-knowing and all-powerful, yet somehow he is not to blame for sin or all the bad things in the world; Christ is both human and divine at the same time; you are saved through faith, but you also have to live right too; God knows everything that will happen to us and foreordained it, and yet, somehow, we still have free will. Over the centuries theologians have worked very hard to keep these opposing ideas in balance and not let orthodoxy teeter too far in one direction or the other.

Across the expanse of Christian history, almost all the people who have been labeled heretics let this delicate equilibrium slide too far in one direction or another.4

To support this proposition, Professor Worthen referred to the early Christians who were subsequently labeled as heretics in the fourth century because they believed that God the Father was separate from and superior to the Son and Holy Spirit.

The story of Christianity is an epic of an ever-evolving religion with many forks, turns and offshoots.

Additional Resources

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The Golden Thread

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Christian Theology

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Book, The Human Quest for Meaning
 

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by Bruce Shelley and Marshall Shelley

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The Story of the Christian Church

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The Lessons of History

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1 Special credit is given to Phillip Cary, The History of Christian Theology, (The Teaching Company, 2008), Lectures 24 & 25 regarding the theology of the various Christian traditions originating in England.

2 B. H. Roberts, Outlines of Ecclesiastical History, (Deseret Book, 1979), 281–284. 

IMAGES:

The Puritans, by Francis Davis Millet, 1909, The series of murals is in the rotunda of the Cleveland Trust Company Building in Cleveland, Ohio, United States [PD-US]

Oliver Cromwell portrait, by Robert Walker, c. 1649, National Portrait Gallery, [PD-US]

The Mayflower Compact, 1620, by Jean Leon Gerome Ferris (1863–1940), Private Collection, Library of Congress, Prints and Photographs Division cph.3g07155, [PD-US]

First Baptist Minister John Smyth Massachusetts, [PD-CC 3.0]

George Fox portrait, drawn on stone, by Thomas Fairland, 1914, Library of Congress LC-USZ62-49456, [PD-US]

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