Authors: George Houghton

The GARBC A Rich History and Heritage, Part 2

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A continuation of a literature review showing the historic position of the GARBC on primary and secondary ecclesiastical separation, personal separation standards, and an attitude of militancy regarding its historic convictions. Likewise Dr. Robert Ketcham wrote, “We received a letter which deplored what has been called the present ‘trend’ of the General Association of Regular Baptist Churches. The ‘trend’ which is referred to has to do with what is called the ‘present policy’ of the GARBC in relation to the matter of separation.

The GARBC A Rich History and Heritage, Part 1

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The General Association of Regular Baptist Churches (GARBC) was founded in 1932 as an outgrowth from the ashes of the Baptist Bible Union. Early in its history the GARBC expressed its fundamentalist convictions of (1) opposition to modernism and compromise, (2) opposition to conventionism and denominational control, (3) the desire to raise a standard in these days for local churches committed to evangelism, missions, and solid Bible teaching and preaching, and (4) a commitment to practice principles of personal lifestyle separation standards.

Are Conservative Southern Baptists Fundamentalists?

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Any fundamentalist who has kept up with the conservative resurgence within the Southern Baptist Convention (SBC) is glad for conservatives’ advances and rejoices with them in their success. There are several books and articles which have been written from various perspectives about what has happened within the SBC since 1979. Perhaps one of the most significant is The Baptist Reformation (The Conservative Resurgence in the Southern Baptist Convention) by Jerry Sutton, written from the conservative point of view and published in 2000 by the SBC’s denominational publishing house, Broadman & Holman Publishers.

Another Look at the New Evangelicalism

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In the late 1940s there was a move by some leaders within conservative Protestantism toward a new kind of evangelicalism. It expressed dissatisfaction with fundamentalism (note Carl Henry’s book, The Uneasy Conscience of Modern Fundamentalism, published in 1947, as well as Harold Ockenga’s inaugural address at the founding of Fuller Seminary that same year). Its new evangelicalism differed from the older fundamentalism in several ways. As their movement developed, some of these differences surfaced immediately and others more gradually. The overall difference could be noted as a change from recognizing the essential importance of doctrinal conviction and practice with a call to defend the truth, to a less precise view of doctrine, with an emphasis upon personal relationships, and a softened attitude toward (or capitulation to) the world’s way of thinking and doing.

Some Reflections on the Pentecostal/Charismatic Movements, Part 2

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Some Observations and Comments 1. The teaching common to all of these groups, which states that all of the gifts given by the Holy Spirit in New Testament times ought to be observed and practiced by Christians today, is definitely unbiblical. The supernatural sign gifts were intended by God for the Apostolic Age and were designed to be temporary. It is not the purpose of this paper to deal exhaustively with the Bible passages which support this view, but if it is true, we should not be taken in by contemporary experiential phenomena–no matter where they are found.

Some Reflections on the Pentecostal/Charismatic Movements, Part 1

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I. Their Distinctive While there are many beliefs held by Pentecostals and Charismatics, the one which is held in common among them and which distinguishes them from others is the belief that the supernatural spiritual gifts evident in New Testament times ought to be practiced today, including tongues, miracles, healings, and prophecy. II. Their Heritage The modern Pentecostal/Charismatic Movements are of fairly recent origin. While certain phenomena might have been observed occasionally in the later 1800s, the movement itself did not begin until the early 1900s, with the first of three distinct waves.

What Constitutes Worthy Worship?

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There is a great deal of confusion today about what constitutes appropriate worship, whether we are talking about personal or corporate worship of God. Some expect worship to make them feel good and therefore want church services by which they feel affirmed and satisfied. Others link worship with entertainment, and church services are planned accordingly. These views mistakenly assume that worship is intended to enhance the personal pleasure of the worshipper. This is not true. What does the Bible have to say about appropriate worship?

Waving the Flag, Part II

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What is happening today is not new, and it is not isolated to only a few rare incidents. Let us note and learn from some examples from the past. Andover Seminary. Andover was started in 1807–1808 because a Unitarian had been appointed as professor of theology at Harvard. Every attempt was made to safeguard the new school’s orthodoxy. Yet within 75 years, the school’s faculty was promoting views way out of line with traditional orthodoxy, and during its 100th anniversary year—1908—it became identified with and moved back to the Harvard campus!

Waving the Flag, Part I

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It is instructive to study the history of institutions to see how they have broadened and moved away from the original vision of their founders. Such a study is important because this process is taking place in many organizations whose heritage is one thing but present reality is another. Many view this broadening as progress, but others who cherish the founding ideals with their parameters, are saddened. The founding statements of institutions such as Harvard (which speak of Christ as the foundation for learning and one reason for the institution’s founding being a “dreading an illiterate ministry”—that is, a fear that they would not have educationally qualified pastors to guide them—) when compared with the institutions today, demonstrate only too well just how far the broadening can go.

The Rise of the Bible School Movement and Its Implications for Today

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The Bible School movement began in the later 1800s as a part of American Fundamentalism and has greatly impacted Bible-believing Christians over these last one hundred or so years. Since there already were many Christian liberal arts colleges and theological seminaries in existence at that time, it is legitimate to ask why there would be a need for Bible schools. Their need, as understood by Bible school founders, is seen in the distinctive features which these schools had and ultimately in the characteristics of those early Bible school graduates.