the free will baptist experience Eric K. Thomsen, editor     Find out more about Free Will Baptists at www.nafwb.org.

HAVE YOU NOTICED A FREE WILL BAPTIST CHURCH IN YOUR COMMUNITY? Maybe you have been contacted by one. Although you have heard of "Baptists" all your life, maybe you didn't realize there are dozens of Baptist groups: Missionary Baptists, Primitive Baptists, American Baptists, Independent Baptists, General Baptists, Regular Baptists, and more.

But who are these Baptists with "Free Will" on the front of their name? How are they different from more than 20 other Baptist groups? This simple review of Free Will Baptist heritage will answer these questions for you.

The Free Will Baptist denomination is a fellowship of evangelical churches which adhere to the Bible as the foundation of their faith and practice. Bound by common beliefs, common worship, and a common mission, these churches have voluntarily associated together to extend the kingdom of God.

It is the basic conviction of this fellowship that more can be accomplished by cooperation than by working alone. On that basis, nearly 2,500 congregations across 40 states have chosen to join in a spiritual partnership to extend the witness and impact of the local congregation throughout the world.

Free Will Baptist churches are linked through district and state organizations into The National Association of Free Will Baptists with national offices in Antioch, Tennessee. The national body enables local churches to combine their energies and resources toward one goal of implementing the mandate of Christ to "go into allthe world and preach the Gospel to every creature."

The denomination began in 1727, and for more than 250 years, Free Will Baptist churches have contributed to the moral and spiritual fibre of our nation.

History

Free Will Baptists are one of the oldest religious groups in the United States. They did not split off from any other group. The only difficulty in telling the story is that they don't go back to a single person, time, or place. The denomination has at least two origins—and probably more—in early American history.
In fact, you have to return to England before the colonization of America to really understand the spiritual ancestry of Free Will Baptists.

Let's start with the religious situation in England in 1600. Most Christians were members of the Church of England, the officially approved state church. In fact, it wasn't legal to be part of any other church. But the solid walls of state control began to crack. Dissenters formed groups of Christians who assembled on their own without following the official line on worship or doctrine. In doing so, they risked their necks.

One such group fled London in 1607. Led by John Smyth, these believers escaped to Holland where they were influenced by two important doctrines. One was the Baptist doctrine insisting that infant baptism was not valid—that one must be baptized after his own intelligent acceptance of the Gospel of Christ. Smyth baptized himself and then baptized his followers. The act clearly renounced all ties to the Church of England. They formed their own distinct identity as a congregation of baptized believers.

The other significant influence on this group was the Dutch Arminian theologians. Arminius, the main spokesman, rejected the prevailing Calvinistic views of his day. Calvinists, who found their roots in the teaching of John Calvin of France and Switzerland, taught that all events are predestinated by God, without freedom of choice for man. In contrast, Arminius taught that men are free, that Christ died for all men, that every man is free to accept Christ and be saved or reject Christ and be lost. Smyth's group embraced this doctrine as the proper interpretation of the Bible.

In 1611, when religious persecution began to decline in their homeland, Smyth's "Baptists," now under the leadership of Thomas Helwys, returned to England. The date marks the establishment of the first Baptist church ever on English soil. The group soon came to be known as "general" Baptists because they preached Arminius' doctrine that Christ died for all men—a general (universal) atonement. By 1633, a second Baptist congregation was established. This group preached Calvin's doctrine that Christ died only for the "elect." They were called "particular" Baptists. Before long, many Baptist congregations sprung up in England, some general, others particular.

Consequently, when Baptist congregations were established in the American colonies, they represented both groups. However, most Baptist historians generally agree that the first Baptist churches in America were general Baptist in doctrine.

The particular Baptists, however, were better organized and more dogmatic in their preaching. Before long, their influence prevailed, and in fact, many general Baptist congregations were swayed to particular Baptist doctrine. Some of them, of course, maintained the doctrine of general atonement. Among these were the earliest "freewill" Baptist churches in America.

One particular group of churches of special importance to our story was begun in eastern North Carolina in 1727 (fifty years before the American Declaration of Independence). The preacher of note was Paul Palmer. We know little about the influences that contributed to his doctrine, but history documents his ministry along the banks of the Chowan River in 1727, preaching general Baptist doctrine and establishing Baptist churches. By 1752, 16 churches had become part of this fellowship. From 1750 to 1760, particular Baptist preachers (like John Gano, from the Philadelphia Baptist Association) proselyted the group, and most of the churches converted to particular Baptist doctrine.

Yet a few of Palmer's congregations remained true to the doctrine of their founder, especially two where the Parker brothers preached. Joseph William Parker saved at least five of these churches. It was from this nucleus, that modern Free Will Baptists of the southeastern United States sprang, explaining why Free Will Baptists still have a strong presence in North Carolina.

The Palmer group, however, was not the only source of Free Will Baptists. A different situation developed in New England where the prevailing churches were Congregational, and Calvinism was the prevailing doctrine. In 1780, when a young preacher named Benjamin Randall began preaching "free will" doctrine, he immediately found himself in hot water with the religious establishment.

Consequently, Benjamin Randall and his followers—no longer in good standing with their former church—organized a Baptist congregation in New Durham, New Hampshire, on June 30,1780. From humble beginnings, the new movement flourished. By 1820, the movement consisted of 220 churches throughout New England. The group called themselves “Freewill Baptists.” Although the name was probably used in derision, it stuck. Historians are not sure exactly when the name “free will” was officially accepted, but Arminian doctrine was commonly referred to as "free will" doctrine in those days. It was only logical that these Arminian Baptists, whether Palmer's or Randall's be called "free will" Baptists.

The Randall movement grew rapidly and far outstripped other Free Will Baptists in organization and expansion. The movement spread throughout New England and westward across Pennsylvania, Ohio, Michigan, and Illinois. By 1900, 1,500 churches in more than 20 states enjoyed an energetic foreign missions outreach, several educational institutions, a vigorous antislavery society, and a thriving publishing ministry. In 1910-1911, the movement, the General Conference of Free Baptists (The "will" had been dropped), merged with the Northern Baptist Convention and lost its identity as a Free Will Baptist people. Naturally, some churches refused to cooperate with the merger, especially in Southern Ohio, Southern Illinois, West Virginia, Missouri, and westward. These scattered Free Will Baptists began to look to the Free Will Baptists in the Southeast for fellowship.

Southern Free Will Baptists had few records to track its growth from the earliest roots of Palmer-Parker churches in eastern North Carolina. It is certain that "free will" Baptist groups sprung up here and there around the southeastern United States, sometimes with no visible connection with any other Free Will Baptists. One group in western North Carolina and eastern Tennessee probably did not have any connection with the Palmer-Parker churches. That seems certainly true of a group in Middle Tennessee, where the origin apparently lies with another people called Separate Baptists. One story from West Alabama history describes how the first Free Will Baptist preacher rode on horseback to Carolina to get ordained before returning to organize a Free Will Baptist church in that area.

While we cannot trace all the connections, we do know for sure that by 1910-1911, when the northern (Randall) line of Free Will Baptists merged with the Northern Baptist Convention, Free Will Baptist churches existed in the Carolinas, Florida, Georgia, Tennessee, Alabama, Mississippi, Arkansas, Oklahoma, and Texas (and elsewhere) that had little or no connection with the Randall movement and little or no connection with each other. They were largely unaffected by the merger between the Randall movement and Northern Baptists.

From time to time, efforts were made to organize these scattered Free Will Baptists. Many organizations had come into existence and failed. One that lasted, however, was the General Conference, organized in 1921 at Nashville, Tennessee. It included representatives from Georgia, the Carolinas, Tennessee, and Mississippi. Another was the Cooperative General Association, organized in 1916 at Pattonsburg, Missouri. The association had representatives from Missouri, Kansas, Nebraska, Oklahoma, and Arkansas. Until 1935, these two organizations existed separately, one representing western Free Will Baptists and some of the old Randall churches that had not merged. The other represented churches in the southeastern United States.

In November 1935, the two organizations met at Cofer's Chapel Free Will Baptist Church, Nashville, Tennessee, joined hands, and formed the National Association of Free Will Baptists. At first they intended to maintain two distinct organizations, but the unity and cooperation they experienced soon made this unnecessary. Several Free Will Baptist associations today are not affiliated with the National Association of Free Will Baptists, whose association today includes some 2,500 churches in 40 states and more than 300,000 members.

Doctrine

Even though Free Will Baptists do not have a single origin or historical background, they have a common doctrine. This body of beliefs can be summarized under three headings.

First, Free Will Baptists are fundamental in doctrine. In other words, they share the historic Christian faith with all genuine Christians in other denominations. Certain teachings that are essential to true Christianity regardless of denomination or association. A religion isn't Christian if it does not teach these central biblical doctrines.

These basic beliefs include: God is a Personal Being. The Bible is wholly God's Word. Man was directly created by God and fell into sin by his own choice. All men are sinners in need of redemption. Jesus Christ, who existed eternally as God, became a sinless man by the Virgin Birth. He died for the sins of men in sacrifice to God. He arose bodily from the grave and returned to the Father with power to save men. Thus, by the Gospel men are invited to put faith in Christ as Savior, and those who do are forgiven through Christ's sacrifice and reborn through the Holy Spirit. Salvation, therefore, is by God's grace, His favor bestowed on us although we do not deserve it. Jesus Christ will return bodily to this earth to raise and judge all men. Those who are saved will live eternally with God. Those who are not will die eternally in Hell.

Free Will Baptists are united with each other and with all other genuine Christians by these basic tenets of the faith. Many so-called "Christian" churches no longer preach this historic faith, but the Free Will Baptist church in your community still preaches the Bible and the Gospel which Jesus and the apostles and the Christians of the days of our forefathers preached.

Second, Free Will Baptists are—as the name indicates—Baptist in doctrine. All Baptists have certain important beliefs about baptism. First, Baptists insist that baptism is only meaningful after a person makes a conscious and personal decision to put his or her faith in Christ. Some Christian groups baptize infants of church members. Baptists wait until the individual makes his own decision to become a Christian.

Second, Baptists teach that immersion—not sprinkling or pouring—is the correct method of baptism. According to the Bible, baptism is a testimony that one accepts and identifies with the death, burial, and resurrection of Christ as the basis of salvation. Baptism testifies that the old person died upon conversion, that the old way of life has been buried, and a new person has arisen to live a new and godly life. Immersion is the only method of baptism that actually portrays this truth in recognizable form.

Free Will Baptists, like all Baptists, teach that all people who are spiritually born again must be baptized as a public testimony to their faith and conversion.

Third, Free Will Baptists are free will in doctrine. The brief history you just read, referred to the difference between Calvinists and Arminians. Some Christian groups who follow John Calvin's theology teach that men are saved by God's election rather than personal faith. They believe that God predestinated who would be saved and lost, that Jesus died only for certain “elect” individuals, that the rest have no opportunity for salvation, that God saves the elect against their wills whenever He chooses, and that the elect, once saved, cannot possibly fall away and be lost.

Free Will Baptists do not hold these views. Free Will Baptists believe that God desires salvation for all and sent Jesus to die for all. Yet God has given man the freedom of choice to accept or reject Christ's sacrifice. Those who choose to put faith in Christ's work are saved. Those who do not are lost and go to Hell against the will of God who yearns for all men to be saved. In addition, Free Will Baptists believe that even those who are saved retain the freedom to continue to exercise faith in Christ or to turn back from Him and be lost through apostasy.

Purpose

Free Will Baptists are not only one in doctrine but they are united in purpose. This purpose can be summarized in two ways.

First, each Free Will Baptist congregation purposes to build a strong local church. Baptists of all kinds, including Free Will Baptists, believe that each local church represents the most important and powerful level of the authority of the church on earth. Free Will Baptist churches are self-governing, own their own property, and call their own pastors. A Free Will Baptist church believes in building the church at the local level. Each church is responsible to reach and win its community for Christ, to minister to them, and to guide them to Christian maturity, resulting in a growing and expanding ministry.

Second, Free Will Baptist churches work together in a total denominational program. Though self-governing, each local Free Will Baptist church joins with other Free Will Baptist churches in a region to form a district association. These local associations form state associations; state associations form the National Association.

At district, state, and national levels, the organizations carry out various enterprises and programs that can be supported better by groups of churches working together than by churches that remain independent.
One cooperative denominational enterprise is Christian education. At the national level, Free Will Baptists sponsor Free Will Baptist Bible College, located in Nashville, Tennessee. In addition, several state organizations sponsor collegiate programs

Another major denominational outreach coordinated at the national level is a thriving missions program. Free Will Baptists are indeed missionary Baptists. The denomination's International Missions Department supports 96 missionaries in 20 international locations and Home Missions currently has 68 missionaries in the United States, Canada, Mexico, the Virgin Islands, Hawaii, and Puerto Rico.

The denomination has an extensive publishing ministry headed by Randall House Publications which develops and distributes Bible-based Sunday School curriculum, church training materials, and other church resources. Although Randall House is owned and operated by the National Association, many denominations and church groups use their curriculum and products. In addition, the denomination publishes ONE Magazine, a bi-monthly, full-color magazine. Sent free to more than 60,000 readers nationwide. ONE gives a unified voice and vision to the denomination.

The National Association of Free Will Baptists maintains executive offices at 5233 Mt. View Road in Antioch, Tennessee. The Executive Office plays a vital role in giving direction to the denomination by correlating national ministries and administering denominational affairs. The office functions as the administrative, promotional, and informational arm of the National Association.

For more information about Free Will Baptist ministries, visit www.nafwb.org.