Our foundation of faith and biblical convictions
Since 1961, Baptist World Mission has stood on the unchanging truth of God’s Word and witnessed His faithfulness in every generation. Founded with a commitment to biblical authority and the Great Commission, Baptist World Mission partners with local churches to send missionaries who evangelize the lost, disciple believers, and plant Christ-centered churches. Our enduring beliefs continue to guide our mission, shaping every effort to proclaim the gospel and strengthen churches around the world.
Our Biblical Foundations & Story
Learn about the biblical convictions, guiding principles, and history that define Baptist World Mission.
THE EARLY BACKGROUND
Baptist World Mission was born out of a theological struggle. The conflict began in the old Northern Baptist Convention (now called the American Baptist Churches in the U.S.A.). Within that denomination, the system of thought called “modernism” had made considerable progress. Modernists (now called “liberals”) denied the great historical truths of the Christian faith, such as Christ’s deity, His virgin birth, His atoning death, and His bodily resurrection.
The colleges and seminaries of the denomination, as well as many pastors and churches, were tainted with this heretical system. The American Baptist Foreign Mission Society had sent out some missionaries of this persuasion. All of this greatly disturbed Bible-believing people within the American Baptist constituency. They decided a mission board was needed that would send only evangelical missionaries to the field. Thus, the Conservative Baptist Foreign Mission Society (CBFMS) was organized in 1943. The Conservative Baptist Association came into being as a national fellowship of churches in 1947. In 1950, the Conservative Baptist Home Mission Society was born.
Prior to the existence of these groups (which were organizationally separate from one another), another body made up of individual members had been active. It was originally called the Fundamental Baptist Fellowship, whose principal reason for existence was to protest and combat the modernism within the Northern Baptist Convention. This body changed its name to the Conservative Baptist Fellowship (CBF) and, along with the other entities mentioned, became a part of what was known as the Conservative Baptist movement.
THE GROWING CONFLICT
It was not long before the movement began to show signs of strain. There actually existed within the Conservative Baptist framework two distinct groups. One group was more openly fundamental in its stance and more militant in its defense of the faith. This group became known as the “hard-core.” The Conservative Baptist Fellowship formed the nucleus of this group. On the other side stood a group that had embraced the philosophy known as the “New Evangelicalism.” It was a compromise position that gained increasing acceptance in the 1950s. Those espousing this position became known as the “soft policy” group. The leadership of the two mission agencies was aligned with this body.
The strong fundamentalists within the Conservative Baptist movement became increasingly unhappy with the encroachments of this compromise position. Repeated efforts were made at different levels and in different organizations to repudiate the new evangelicalism and to firmly establish Conservative Baptists as fundamental separatists. Through political maneuvering, their efforts were thwarted. Fundamentalist leaders pastored some of the strongest Conservative Baptist churches and also headed some of its educational institutions. They felt deeply that the Conservative Baptist movement was drifting from the biblical moorings upon which it had been established.
THE BATTLE OVER THE DENVER SEMINARY
In 1950, the Conservative Baptist Seminary was formed and located in Denver, Colorado. There were great expectations for this first Conservative Baptist school. Some of the strongest leaders were members of the board. It became evident after a time, however, that there were ideological differences between those who held a softer position on separation and those who wished to maintain a stronger position. Some of the more separatistic men gradually resigned from the board, and it was left under the control of those of milder persuasion.
Dr. Vernon Grounds became the president of the seminary. He was a vocal advocate of the new evangelical position and began to author many study papers espousing this viewpoint and decrying the more fundamental and separatist stance. The seminary had considerable influence among many churches in Colorado and did not lose the opportunity, whenever possible, to place pastors favorable to their viewpoint. The position and activities of the seminary caused a great uproar within the Colorado fellowship of churches. Strong separatist leaders in that state fought against the seminary and refused to support or commend it. This group went their own way. The issues there were a microcosm of the issues being debated nationwide.
THE BATTLE OVER PREMILLENNIALISM
The doctrinal statement of the CBA of America included a commitment to premillennialism. Most of the early Conservative Baptists were of premillennial persuasion. However, the original doctrinal statements of the two mission boards—CBFMS and CBHMS—did not have a premillennial confession. Repeated efforts were made to get the word “premillennial” inserted into the doctrinal statement of both mission agencies. The Home Mission Society finally did insert the word and thus became officially premillennial. The Foreign Mission Society, however, steadfastly refused to make the change. Specious arguments were offered as to why this should not be done, but probably the most honest answer is found in Bruce Shelley’s History of Conservative Baptists when he writes:
Those who opposed the insertion of the word into the doctrinal statements did so not because they denied the doctrine but rather because they saw an effort to include it as part of the narrowing process already marked in the areas of polity and separation (p. 90).
Opponents of an openly premillennial confession vigorously acclaimed that they themselves were premillennial, but that they did not think, for various reasons, the mission societies should be so positionalized. The arguments enlisted in their cause were not theological but pragmatic.
THE BATTLE OVER THE PORTLAND MANIFESTO
At the annual meeting of Conservative Baptists held in Portland, Oregon, in 1953, the so-called “Portland Manifesto” was adopted. In the document, which was agreed to by the CBA and the two mission agencies, the Conservative Baptist movement was declared to be “separatist in spirit and objective.” However, the passage of years began to reveal that many Conservative Baptists were not nearly as separatistic as this document might seem to suggest. For this reason, efforts were made to have the document reaffirmed by a vote of the messengers. At the meeting in 1963 in Atlantic City, New Jersey, Rev. Ronald MacDonald, a pastor from Michigan who was a member of the CBHMS board, moved the reaffirmation of the Manifesto. A spokesman arose and made an impassioned speech opposing the motion and declared that the circumstances that called for the adoption of the Manifesto in 1953 were no longer present and that, furthermore, the document was being misused and misinterpreted by the “hard-core” separatists. Such devious attacks upon the document, plus skillful political maneuvering, ensured the defeat of the motion. The opposition to a clear statement, which had once been affirmed by all Conservative Baptists, openly revealed that a drift had occurred within the movement—a departure from some of the original principles that were espoused.
THE BATTLE OVER THE NEW EVANGELICALISM
One year at the CBA annual conference, Dr. Charles Woodbridge was a featured speaker and addressed the gathering on the subject of “The New Evangelicalism.” It was a masterful address, but on the way downstairs in the elevator, a CBA seminary president stated to another leader, “None of it applies to us.” Unfortunately, he was mistaken, and a great deal of it “applies to us.” Leaders in the CBA and its affiliates were not willing to admit to their new evangelical position, which they had embraced.
One of the leading figures in new evangelical circles was Billy Graham. His ecumenical campaigns were bringing believers and unbelievers together under the banner of evangelism. There was considerable support for Graham’s position among Conservative Baptists. Even in earlier days, the Conservative Baptist movement, as a whole, had strong ties to the National Association of Evangelicals, a bastion of the new evangelical philosophy. The strength of those ties have been evidenced more recently as the Conservative Baptist Association has been received into formal fellowship with the NAE.
Featured at Conservative Baptist meetings and promoted by many Conservative Baptist pastors were various interdenominational organizations that did not profess to take a separatist position, let alone a Baptist one. For instance, at the Long Beach convention in 1964, the following groups had displays: American Bible Society, Bible Institute of Los Angeles, Gospel Light Publications, Presbyterian Ministers Fund, Narramore Christian Foundation, and the National Association of Evangelicals.
THE BATTLE OVER “CONVENTIONISM”
While the Conservative Baptists disavowed “conventionism” as they had known it in the old Northern Baptist Convention, they, nevertheless, had tendencies in that direction. While each Conservative Baptist group declared itself an autonomous body, there was an interlocking arrangement that tended to strengthen the denominational spirit and loyalty. There was talk from time to time of merging everything together, but this never materialized. Many of the objectionable features of the old Northern Baptist Convention were gradually making their appearance within the Conservative Baptist movement.
A NEW MISSION SOCIETY BORN
Some of the fundamentalist leaders requested a special meeting of the Conservative Baptist Fellowship in order to discuss the situation within the movement. This historic meeting was called by the president of CBF, Dr. Earle Matteson, and was held in Chicago in September of 1961. After considerable prayer and discussion, the board of CBF voted unanimously to organize the World Conservative Baptist Mission (WCBM). It was formed to be a consistent fundamentalist and separatist mission agency without any compromise with New Evangelicalism. In June of 1966, the name was changed to “BAPTIST WORLD MISSION.” It became apparent that Baptist World Mission (BWM) and the Conservative Baptists were going in different directions, and all ties with that movement were severed.
The following were the first officers of the Mission:
- President – Bryce Augsburger
- Vice President – Ernest Pickering
- Secretary – Kenton Beshore
- Treasurer – Henry Sorenson
The original board members were as follows:
- Arthur Allen
- Ed Nelson
- Roy Austin
- Monroe Parker
- Mrs. Harriet Bratrud
- Paul Seanor
- David Farrington
- Mrs. Willard Stallcup
- Herbert Hoover
- David Tirrell
- John Johnson
- Richard Weeks
- Joseph MacMullen
- Arno Weniger, Sr.
- Earle Matteson
- John Weidnaar
- Peter Mustric
- Allan Williams
Dr. Lee Long, General Director of the Conservative Baptist Fellowship, was elected missionary secretary of WCBM and served in both capacities in the early days of the Mission. He headed the Mission until his retirement in 1967.
THE BATTLE OVER THE WORLD CONSERVATIVE BAPTIST MISSION
Needless to say, the appearance of the Mission produced a fire-storm of controversy within the Conservative Baptist movement. Vitriolic articles were written against the agency and its founders. Some of its leaders were referred to as “Johnny-come-lately’s,” who were inciting division within the movement. A paper published in the East called “Conservative Baptist Witness” constantly opposed the stronger separatists and promoted the official “denominational line.” Repeatedly, efforts were made to obtain display space for the WCBM at the annual conferences. There was no success. Display areas could be provided for all kinds of interdenominational groups, but a genuine conservative Baptist mission was not allowed representation.
ORGANIZATIONAL REFINEMENT
As the organizational structure of the Mission was being developed, two approaches were discussed. Some desired a board composed of persons elected in some manner by the supporting churches. This was the pattern followed by CBFMS, whose board members were elected in annual regional meetings. After considerable debate, however, it was voted to make the board self-perpetuating. The majority felt that this structure was better suited to protect the Mission from future deviation. The decision was made at the annual meeting held in Casper, Wyoming, in 1967.
LATER DEVELOPMENTS
For more than 60 years, the God-called leaders of Baptist World Mission have manifested the true meaning of servant leadership—taking up the cross of ministry and following Christ for the glory of God and the good of others.
Dr. Lee Long became the secretary of the World Conservative Baptist Mission in January 1964. Long was the first executive officer to serve the fledgling agency, ministering faithfully in that role until 1969.
In November of 1969, Dr. Monroe Parker accepted the call to be the general director of the Mission. He assumed the assignment with the understanding that the mission office would be relocated from Chicago, Illinois, to Decatur, Alabama, where he made his home. Under Dr. Parker’s dynamic leadership, BWM grew throughout his tenure. It was said of Dr. Parker, in the early days, that he “pulled the mission out of the mud.”
In May of 1981, Dr. Fred Moritz was installed as assistant to the general director and in 1984 was appointed executive director. In addition to his administrative responsibilities, he also served as field administrator for Eastern Europe and Canada, as well as holding Bible, evangelistic, and mission conferences throughout the United States and around the world. The Mission saw extensive growth numerically and spiritually under the servant leadership of Fred and Judy Moritz.
Dr. Ron Brooks was added to the staff as field administrator in 1991 and served in that role until his retirement from BWM in 2011. Having retired from the United States Army with the rank of major, he and Barbara became BWM missionaries in 1986 and established a church in Heidelberg, Germany. His administrative duties included ministry in churches, schools, and conferences, as well as the oversight of the missionaries serving in Western Europe and Israel. He was promoted to heaven on January 11, 2016.
In June of 1993, Dr. Ernest Pickering became the Deputation Director, taking the new missionaries through the appointment process and assisting them through the time of deputation until they left for the field. While teaching in Moscow during the summer of 1996, Dr. Pickering began to lose his sight. By November, he was completely blind. In December of 1996, he and his wife Ariel moved to Pennsylvania, where they resided until his death on October 16, 2000.
Dr. David Cummins joined the BWM administrative team in June of 1997. He served as Deputation Director until his homegoing in August of 2009. Having pastored for 47 years, he and Mary brought a wealth of ministry experience to the mission. He was also a gifted writer, speaker, and Baptist historian, much in demand for his preaching ministry.
In 1997, another mission agency, of like persuasion, merged with BWM, bringing 15 of their missionary families. In August of that year, Dr. Jack and Frances McLanahan came from that board. His experience in the pastorate and as a mission director for 15 years brought great benefit to BWM. He served as field administrator for North and South America until his retirement in 2009. He was promoted to heaven on September 18, 2012.
Mike Williquette was appointed as Business Director for BWM in 1997 and continued to serve effectively in that capacity, overseeing the finances and office operations of the Mission until his resignation in January of 2024. Mike holds a master of business administration degree, but he and Julie are best remembered for their great love for each of the BWM missionaries.
Dr. Dennis Walton, a successful pastor with a heart for missions, was added as field administrator for Asia and Australasia in February of 1998. He and Kay served faithfully together until she went home to be with the Lord. Beginning in August of 2007 and until his retirement in 2009, Dr. Walton served as assistant to the Executive Director. He graduated to glory on January 17, 2024.
In 2002, Rev. Steve Anderson was appointed as field administrator for Africa. Steve and Martha joined BWM in 1997 as furlough-replacement missionaries, having previously served three terms in West Africa. Steve’s giftedness as a musician, a registered nurse, and for doing many things well equipped him for effective leadership with BWM. He oversaw the BWM missionaries serving in Africa, the UK, Ireland, and the Middle East, as well as furlough replacement until his retirement at the end of 2024.
In 2007, Rev. David Walton joined the staff to become field administrator for Asia and Australasia and served in that capacity for two years. A man of God with extensive pastoral experience and a heart for missions, he and his wife Kay left BWM to pastor a church in southern Alabama.
The year 2009 brought major changes to the administration of BWM. Dr. Fred Moritz retired from full-time ministry as Executive Director and was appointed as Emeritus Director and board member. He continued until 2019 to promote the mission in his itinerant evangelistic ministry while teaching one semester each year at the Maranatha Baptist University Seminary. He and Judy are now retired and living in North Carolina.
Dr. Bud Steadman became the Executive Director on August 1, 2009, after more than 30 years of pastoral ministry and many years of sacrificial service on the BWM Board of Trustees. In addition to writing and speaking extensively, his administrative skills put the mission on a firm footing both positionally and financially. On April 1, 2023, Dr. Steadman and his wife Ruth transitioned to a new role as BWM’s Missions Mentor.
Dr. Dave Canedy began full-time responsibilities as Deputation Director in October 2009. Previously, Dave and Nancy served as BWM missionaries to Nova Scotia, and Dr. Canedy served on the board of trustees while pastoring Marquette Manor Baptist Church in Downers Grove, Illinois. Today, Dr. Canedy is not only the Deputation Director but also the field administrator for North America and furlough replacement missionaries.
Prior to joining the mission as a field administrator for Latin America and South America on January 1, 2009, Rev. Jesse Garza served in Guadalajara, Mexico, where he and Laura were instrumental in the planting of five churches. During his administrative ministry with BWM, Brother Garza used his unique skills in the Spanish language to effectively serve the BWM missionary family and their churches. Upon his retirement from the position in 2016, he launched a new church-planting effort among Hispanics in Indianapolis, Indiana.
Dr. Kevin Brosnan joined the BWM home office team in 2009 after effectively serving several terms as a missionary in South Africa with his wife, Tamara. In addition to ministering as the field administrator for Central Asia and Europe, he is a gifted writer and served as the overseer and editor of the BWM publications and media outreach. Kevin served faithfully in his role with Baptist World through the end of 2022.
Dr. Walt and Jackie Schmidt joined BWM in August 2004 as furlough-replacement missionaries. In 2009, Dr. Schmidt was asked to fill the role of administrator for Asia and Australasia. Walt served faithfully and effectively in that role prior to his return to furlough replacement and subsequent retirement from the mission on January 1, 2015.
Dr. Pat Delaney assumed the administrative leadership role for Asia and Australasia in the fall of 2010 after nearly two decades of faithful ministry in Singapore and Taiwan. Pat and Mary served their missionaries most effectively until their retirement at the end of 2024.
Rev. Mike Martin began his role as the Latin America and South America administrator in August of 2016. In 2025, he became the field administrator for Africa as well. Prior to becoming an administrator, Mike and Hannah spent over a decade as part of a church-planting team in Porto Allegre, Brazil. Mike is tri-lingual and can effectively preach in English, Portuguese, and Spanish.
Dr. Ben Sinclair became the Executive Director of Baptist World Mission at the beginning of April 2023. Prior to joining the administration, Ben and Becca served for over twenty years as church-planting missionaries in Cameroon, West Africa, with BWM. He is a gifted preacher and author, having published several books on missions and Christian living.
Brother Jeff Frazee became the mission’s Business Director in June of 2024. His previous career as a supervising pharmacist equipped him well to serve the mission effectively. Jeff and Carrie’s love for the Lord and their hearts to serve others have been a great blessing to the BWM missionaries and a joy to the entire home office team.
Rev. Chuck Woodruff resigned from the BWM Board of Trustees to become the field administrator-elect for Asia and Australasia immediately following the announcement of Dr. Delaney’s retirement in October 2024. Chuck and Linda served the Lord in full-time youth and pastoral ministries for more than four decades prior to joining the BWM administrative team.
Rev. Frank Maietta surrendered to be a missionary while serving as a US Marine stationed in Italy. He returned to the States, completed Bible college training, and married Jennie. They have been serving the Lord as church-planting missionaries to Italy with BWM since 2003. Starting at the beginning of 2025, Frank became the field administrator for Europe. A large part of Frank’s ministry is regularly recruiting, hosting, and mentoring missionary interns in their home and church planting ministry in Italy.
Space does not permit an overview of the indispensable contribution of the many unsung heroes of the BWM home office: the Board of Trustees, who serve the Mission on their own time and expense; the bookkeepers and administrative assistants, who serve so competently in the various functions of the Mission; and the wonderful volunteers who make BWM more effective and efficient in serving our missionaries. To these choice servants of Christ, we give special recognition.
Baptist World Mission has grown significantly since its inception, presently serving nearly 250 adult missionaries in about 50 different countries. Through these faithful servants of Christ, multiplied thousands of souls have been saved. Hundreds of vibrant local churches have been established. Eternal destinies have been altered. Families have been rescued from Satan, and the impact will be felt for generations to come. Such is the work of New Testament missions. Such is the work of our BWM missionaries. All glory and praise to the Lamb of God!
Chapter 1 Updated 4/22/2025
PREAMBLE
WHEREAS the Lord Jesus Christ commanded His church to evangelize the world and establish local churches according to the pattern set forth in the New Testament; and,
WHEREAS it is practical and wise to carry out this commission of Christ through the medium of Baptist mission boards who can channel funds, send missionaries, and, in general, be of service to the local churches to whom they are responsible; and,
WHEREAS many factors in our time have complicated and weakened the historic missionary enterprise such as: an over-emphasis upon institutionalism, to the neglect of direct evangelistic ministry; a general failure to produce self-perpetuating Baptist churches of like faith and order on mission fields; a practice on some mission fields of cooperating with councils of churches and other fellowships that include men who do not hold to the fundamentals of the faith; a practice of cooperating with evangelistic and other united endeavors, in which non-fundamentalists are active; and a tendency to disparage certain important doctrinal considerations, particularly in the field of eschatology, in order to maintain an outward unity; and,
WHEREAS new trends in theological thought and ecclesiastical practice such as the “new evangelicalism” and “ecumenical evangelism” have caused division among Baptists in America, further complicating the work of missions and causing many Baptist churches to reevaluate their missionary work; and,
WHEREAS there has been expressed both a need and demand for a Baptist missionary agency that will emphasize direct evangelism; the building of indigenous local churches; the imminent, premillennial coming of Christ; and that will oppose ecumenicalism and compromise in all unbiblical forms;
WE DO THEREFORE establish this Baptist Mission to be both unashamedly fundamentalist in belief and consistent in separatist practice and to be a servant of its supporting churches in order to accomplish the urgent task of winning souls to Christ wherever they may be found.
ARTICLE I – NAME
The name of this organization shall be the Baptist World Mission.
ARTICLE II – PURPOSE
The purpose of this organization shall be to furnish a channel for Bible-believing Baptist churches to carry out the Great Commission of our Lord. This purpose shall be implemented through evangelism and the establishment of indigenous Baptist churches. This purpose shall be fulfilled in the receiving and disbursing of funds, in the examination and approval of candidates, in the promotional and educational tasks pertinent to the work of the organization, in the arrangements necessary for sending forth missionary workers, and to acquire property, real and personal, necessary or convenient, to be used in connection with these objectives.
The missionaries appointed by this mission and all employees shall be characterized by settled doctrinal convictions, a life of personal separation, and zeal for souls.
ARTICLE III – DOCTRINAL STATEMENT
1. The Scripture
We believe in the Scriptures of the Old and New Testaments alone as verbally plenarily inspired of God, without error in the original writings and the sole authority of faith and practice (2 Peter 1:21; 2 Timothy 3:16,17).
2. The Godhead
We believe in one God, an eternal Spirit existing in three Persons: Father, Son, and Holy Spirit—yet One in essence and equal in every divine perfection (Deuteronomy 6:4; Matthew 3:13-17; Matthew 28-19; 2 Corinthians 13:14).
3. Jesus Christ
a. We believe in the Lord Jesus Christ, Who was begotten by the Holy Spirit, born of the virgin Mary, and is truly God and truly man, one Person with two natures, divine and human (Matthew 1:18-20; John 1:1,2,14).
b. We believe the Lord Jesus Christ died as a substitutionary sacrifice for the sins of all men according to the Scriptures, and all who receive Him are justified on the grounds of His shed blood (2 Corinthians 15:3; 2 Corinthians 5:21; Romans 3:21-26; Hebrews 2:9; 1 John 2:2).
c. We believe in the resurrection of the crucified body of our Lord Jesus Christ; in His bodily ascension into heaven; and in His present life there as High Priest for us (Matthew 28:1-10; Acts 1:9; Hebrews 7:25-28).
d. We believe in the imminent return of Christ prior to the inauguration of Daniel’s seventieth week, at which time all believers in Christ will be caught up to meet the Lord in the air and be kept from the promised period of divine wrath upon the Earth (Daniel 9:24-27; 1 Thessalonians 4:14-17; 1 Corinthians 15:51-53; 1 Thessalonians 5:9; Romans 5:9).
4. The Holy Spirit
a. We believe in the Holy Spirit who is one of the three Persons of the Godhead. We believe among His ministries are the following: the restraining of evil in the world to the measure of the divine will; the conviction of the world regarding sin, righteousness, and judgment; the regeneration of all believers; the indwelling of those who are saved, and the continued filling for power, teaching, progressive sanctification, and service of all among the saved who are truly yielded to Him (2 Thessalonians 2:7; John 3:6; 16:7- 11; Romans 8:9; Ephesians 4:30, 5:18; Galatians 5:22, 23; Colossians 1:10,12).
b. We believe the Holy Spirit gives gifts to all believers as enablement for service. In the New Testament context, believers exercise their gifts to serve each other in the local church (1 Corinthians 12:4-7; 27-31). These gifts are enumerated in several New Testament passages (Romans 12:4-8; 1 Corinthians 12:4-31; Ephesians 4:8-16; 1 Peter 4:10, 11). We believe some gifts of the Holy Spirit were temporary. We believe Scripture explicitly states that the gift of tongues was never given to all believers (1 Corinthians 12:30) and that, consequently, speaking in tongues was never the common or necessary sign of salvation, the filling, or the baptism of the Spirit (1 Corinthians 12:11, 30; 13:8). We believe that certain gifts, being miraculous in nature, were limited to the churches of the first century. They were foundational, transitional, revelatory, and apostolic (2 Corinthians 12:12). They were given to accredit the ministries of Christ and to authenticate those servants of Christ through whom the Holy Spirit was communicating new revelation. With the closure of the apostolic and prophetic offices and the completion of the canon of Scripture with the writing of John’s Revelation, certain gifts, such as tongues, prophecy (which was a means of special revelation from God), healing, and other apostolic miracles necessarily ceased, being no longer needed because the Scriptures were completed and divinely authenticated (Hebrews 2:1-4; 1 Corinthians 13:8-12; Ephesians 2:20; Revelation 22:18). We believe God, in accord with His own will, does hear and answer prayer for the sick and afflicted (James 5:14-16).
5. Salvation
a. We believe man was created in the image of God. He sinned and thereby, incurred not only physical death, but also spiritual death, which is separation from God, all human beings are born with a sinful nature and in practice become sinners in thought, word and deed (Genesis 1:26, 27; 3:1-24; Romans 5:12-21; Ephesians 2:1-6).
b. We believe salvation is the gift of God, brought to all by grace and received through personal faith in the Lord Jesus Christ, whose blood was shed on Calvary for the forgiveness of sins. Salvation is solely through faith in the blood of Christ apart from human merit. All those who believe are regenerated children of God (Ephesians 2:8, 9; John 1:12; 3:5-7).
c. We believe all the elect of God, once saved, are kept by God’s power and are secure in Christ forever (John 10:27-30; Romans 8:31-39).
6. Sanctification
We believe sanctification is presented in three senses in Scriptures: (1) every saved person has been sanctified through the death of Christ; (2) is being sanctified by the Holy Spirit; (3) and will be completely sanctified at his glorification. Every believer has two natures, old and new, and the old cannot be eradicated during this life (Hebrews 10:10; John 17:17; Ephesians 5:25-27; 1 Thessalonians 4:13-18; Gal. 5:17; Romans 7:18-25).
7. Separation
We believe in the biblical doctrine of separation, which encompasses: (1) separation of the local church from all affiliation and fellowship with those who deny the verities of the Christian faith and from those who are content to walk in fellowship with unbelief and inclusivism; (2) separation of the individual believer from all worldly practices dishonoring the Savior; and (3) separation of church and state (2 Timothy 3:1-5; Romans 12:1-2; 14:13; 1 John 2:15-17; 2 John 9-11; Matthew 22:21).
8. The Church
We believe in the church—a living, spiritual body, of which Christ is the Head and of which all regenerated people in this age are a part. We believe the church is a body peculiar to the age of grace and entirely distinct from the nation Israel. We believe a local church is a company of believers in Jesus Christ, immersed upon a credible confession of faith and associated for worship, work and fellowship. We believe the local church is autonomous, the center of God’s program for this age, and that every Christian is bound by Scripture to give his unhindered cooperation to the ministry of his local church (Matthew 16:16-18; 1 Corinthians 12:12-17; Acts 2:42-47; 1 Timothy 3:15-16).
9. The Ordinances
We believe there are two ordinances: baptism and the Lord’s Supper. Baptism is the immersion of a believer in water and is properly called “believer’s baptism.” It sets forth, in a beautiful and solemn way, our identification with Christ in His death, burial, and resurrection and the resultant responsibility to “walk in the newness of life.” Baptism is a prerequisite to church membership. The Lord’s Supper is the commemoration of the Lord’s death until He comes, is a reminder of our continual fellowship with Him, and should be preceded by careful self-examination (Matthew 28:19- 20; Acts 8:36-39; Romans 6:3-5; 1 Corinthians 11:23-32).
10. The Great Commission
We believe the Lord Jesus Christ has commissioned us to take the Gospel to the world, and evangelism and church-planting at home and abroad should be primary in the program of the local church, which includes the baptism and instruction of believers (Matthew 28:19-20; Acts 1:8).
11. Last Things
We believe in the imminent rapture of the church to heaven followed by a seven-year period of tribulation upon all the earth. At the end of this period of tribulation, Jesus Christ shall come back to Earth in power and glory with His church to establish the promised Davidic Kingdom. He shall reign for one thousand years, during which time, peace and righteousness will cover the earth, Satan will be bound, and Israel shall be established in her own land. At the end of this glorious reign, Satan shall lead a rebellion against Christ, shall be defeated, and shall be forever banished to the Lake of Fire.
The wicked dead shall be judged at the Great White Throne and shall be condemned to everlasting conscious punishment in the Lake of Fire. The righteous shall be in eternal conscious blessedness in the presence of the Lord (John 14:3; Matthew 24:21; Revelation 19:11-16; 21:1-15; Ezekiel 39:25-29; 1 Thessalonians 4:17).
ARTICLE IV – ORGANIZATION
1. Organization of the Board
The Board of Trustees shall be comprised of not less than twenty-four (24), but not more than thirty-two (32) members. This Board shall have complete charge over all the affairs of the corporation, as directed by this constitution and such by-laws of principles and policies as may be adopted from time to time.
2. Qualifications of Trustees and Officers
Persons elected to serve as Trustees and Officers shall be regenerated believers in the Lord Jesus Christ who maintain a life of consistent separation unto God. Further, they shall be members of separatist Baptist churches, practicing tithers, and shall hold such convictions as expressed in the by-laws or principles and policies. A member of the staff shall not hold a position on the Board of Trustees.
3. Election of Officers
A chairman, vice-chairman, secretary, and treasurer shall be annually elected by vote of the Board of Trustees and shall serve as officers of the corporation. They may serve six consecutive terms in office, after which they shall retire from office for one year before being elected to office or appointed to a committee chairmanship. An executive director and such field administrators, as deemed necessary, shall be elected by the Board of Trustees as needed. They shall serve as ex-officio members of the Board of Trustees without voting privileges.
4. Election of Trustees
One-fourth of the Trustees shall be elected at each annual meeting for a four-year term. Unexpired vacancies shall be filled by the Board of Trustees. Trustees may be re-elected to office after their terms expire.
5. Expenses of Trustees
Expenses of Trustees incurred in traveling to and from board sessions may be defrayed as needed by the Mission to the extent of sixty percent (60%) of said actual cost, as funds are available. Other expenses of Board sessions shall be borne by the Mission.
6. Executive Director
The executive director shall supervise and coordinate all activities of this corporation. He shall serve as the chief executive officer for all legal and official business of the corporation and shall supervise the mission office and publications. He shall be responsible for the safekeeping of official records of all board and committee actions. He shall supervise the examination of new fields, the distribution of prayer requests and promotional materials of the Mission and its missionary workers, and administrate the needs and affairs of personnel on fields being served as directed and authorized by the Board. He shall submit regular reports to the Board of Trustees.
7. Field Administrators
The field administrators shall have such duties and titles as delineated by the executive director and approved by the Board. They shall be responsible to the executive director and shall submit regular reports of their work to the Board of Trustees.
ARTICLE V – MEETINGS
1. Meeting of the Board
The Board of Trustees shall normally have at least two meetings annually, one of which shall be designated as the Annual Meeting. Special business meetings may be called at the discretion of the chairman or the executive committee, providing a ten-day written notice is given to the individual board members with the particulars of the meetings stated. Virtual meetings when deemed necessary and approved by the Administration and the Executive Committee may be held in fulfillment of meeting requirements. Nine members of the Board of Trustees shall constitute a quorum for the transaction of business.
2. Rules of Order
All meetings of the Mission shall be governed by Robert’s Rules of Order, except where the constitution may specifically provide otherwise.
ARTICLE VI – STANDING COMMITTEES
1. Chairmen of the Standing Committees
The chairmen of each standing committee shall be appointed for a one-year term. They may be appointed to six consecutive terms, after which, they shall retire for one year before being appointed to the chairmanship of a committee or elected to an office.
2. Executive Committee
The executive committee shall be composed of the chairman, vice-chairman, secretary, and treasurer of the Mission, the chairman of each of the standing committees of the Mission, and retiring Chairman of the Board, who shall serve in an ex-officio capacity for one year; and in ex-officio capacity without voting rights, the executive director and the field administrators. The chairman, vice-chairman, and secretary of the Mission shall serve as officers of the Committee.
The executive committee shall function to execute such business as may be committed to it by the Board of Trustees. It shall be responsible for a program of missionary education, recommending the agenda for Board sessions and acting upon all business (except the appointment of missionaries) pertaining to the work of the Mission, which may arise and demand attention between regular meetings of the Board of Trustees.
3. Finance Committee
The Finance Committee shall be composed of at least five trustees, one of whom shall be the treasurer of the corporation. They shall be appointed, as shall the chairman, by the chairman of the Board. These appointments shall be subject to ratification by the Board. It shall annually prepare a budget for the Mission and submit it to the Board for adoption, and be responsible for supervision of the same. It shall counsel with the treasurer regarding all investments of the corporation, consider all matters pertaining to the finances of the corporation, and perform such other duties as may be designated by the Board. It shall pass upon the bond given the corporation treasurer. Unless otherwise ordered by the Board, all loans made by the Mission shall be subject to the approval and administration of the finance committee.
4. Fields Committee
The fields committee shall be composed of at least five trustees. They shall be appointed, as shall their chairman, by the chairman of the Board of Trustees. These appointments shall be subject to ratification by the Board. The number of this committee shall be increased, and the committee shall be divided into sub-committees accordingly as the number of mission fields and their detailed concerns may require. It shall be considered desirable to involve as many trustees as possible in fields committee interests. The committee, as a unit or through its sub-committees, shall study the needs of the fields, review the work of each missionary on furlough, and make studied recommendations to the Board. The committee shall take full advantage of counsel with the field administrators and executive director.
5. Candidate Committee
The candidate committee shall be composed of at least five trustees. They shall be appointed, as shall their chairman, by the chairman of the Board of Trustees. These appointments shall be subject to ratification by the Board. This committee shall be responsible for soliciting and reviewing missionary applications, providing such information regarding field requirements and personnel qualifications as may be requested, interviewing and screening candidates under the direction of the Board; and recommending qualified personnel for Board consideration.
6. Nominating Committee
The nominating committee, composed of five trustees, shall be appointed by the chairman of the Board, as shall their chairman. These appointments shall be subject to ratification by the Board.
This committee shall present a slate of officers and trustees who shall be qualified as outlined in Article IV, who would be available to serve the Lord and the Mission as desired, if elected. All persons nominated shall be contacted prior to elections to assure their agreement to serve, if elected.
The report of the nominating committee relative to officers and trustees shall be made to the members of the Board whose terms of office have not expired, and after opportunity is given for further nominations from the floor, an election shall be held by ballot.
The nominating committee shall be responsible as a unit or through designated persons of its number, to investigate and guarantee qualifications of nominees in all elections.
7. Deputation Committee
The deputation committee shall be composed of at least five trustees, who shall be appointed by the chairman, as shall their chairman. These appointments shall be ratified by the Board. The number of this committee shall be increased, and the committee shall be divided into sub-committees according as the number of mission fields and their detailed concerns may require. It shall be considered desirable to involve as many trustees as possible in the deputation committee interests. The committee shall take full advantage of counsel with the field administrators and executive director. This committee shall review the work of the missionaries under appointment who have not yet gone to the field, and shall work with the appointees at the request of the administration of the Mission. The committee shall, as a unit or through its sub-committees, study the needs of the fields and make appropriate policy recommendations to the Board.
ARTICLE VII – AMENDMENTS
This constitution may be amended by a two-thirds (2/3) vote of the members present and voting, provided the proposed amendment has been presented at a previous meeting, the minutes of which shall have been sent to all members of the Board.
ADOPTION
This constitution was adopted by a two-thirds majority vote of the members present and voting at a duly-called meeting of the Board of Directors/Trustees, in which a quorum was present on April 18, 1995. This constitution supersedes any other constitutions of Baptist World Mission. It is hereby understood and expressed that this constitution is, in its totality, a complete substitution and replacement of any former articles or constitution that may or may not have been formulated in full or in part by the Board of Directors/Trustees of Baptist World Mission.
Chapter 3 Updated 10/21
Why a Mission Board?
Is it really necessary for a missionary to serve under a mission board? Some think such an arrangement is unscriptural and bypasses God’s appointed agency, the local church. Is there any legitimate defense of the existence of mission boards?
Some have pointed out that there were no mission boards in New Testament times. This, of course, is true. Neither were there Sunday schools, camps, radio stations, Christian colleges, or seminaries. However, is the existence of such entities unscriptural? Is a mission board unscriptural, or may it fit into the pattern of missionary work outlined in the New Testament?
We believe there is a case to be made for the legitimacy of a mission board. What are some of the reasons supporting their existence?
Implementing the Scriptural Plan of Missions
The local church is God’s appointed center for missionary work. Missionaries are sent and supported by the local church. It is the church to which they report upon their return (Acts 14:26).
When a missionary candidate applies to the mission board, he or she must be approved by their pastor and church before being received as a missionary appointee. Once they are on the field, they are still responsible to their sending church. If problems arise with the missionary, the pastor of the sending church is immediately contacted, the matter is discussed, and an appropriate plan of action is formulated.
The deputation method tends to help retain local church control over the selection of the missionaries they will support. This contrasts, for instance, with the Southern Baptist Cooperative Program, where missionary support comes from a “common pot” of funds.
It should also be remembered that the Board of Directors/Trustees of a mission board is composed primarily of pastors. It is not true, therefore, to say that the mission board replaces, interferes with, or ignores the local church. The mission board is simply an agency serving thousands of local churches that use it. It is a means of assisting local churches in obeying the Great Commission. It does not seek to usurp the authority of the local church.
Recommending Applicants to Local Churches
The screening process for applicants for missionary service is critical. Over the years, leaders of mission boards have learned what questions to ask and what areas of life to probe. Based on considerable experience, the mission board seeks to determine whether this applicant is fit for missionary service. Thousands of dollars will be poured into each missionary’s ministry, and the churches and individuals who give deserve a reasonable expectation that the money will be well spent and that the missionary is trustworthy and capable. In considering someone for missionary service, the first and primary concern is how his own local church perceives him. If his or her own church is hesitant about approval, the mission board will not proceed.
Providing Training for Deputation and Missionary Service
To put a neophyte appointee on the road to raise several thousand dollars in support and passage without any proper training is suicide. The young missionary may have ever so much dedication and zeal, but if he has no training in presenting his work, he will struggle — and perhaps fail — to get to the field. BWM requires all newly appointed missionaries to attend two separate one-week training sessions, called Orientation Seminars. During these times, classes are held from morning till evening. Instruction is given on a variety of matters, which not only have to do with their deputation but also with their service on the field. Mission administrators, missionaries, and other experienced personnel teach these classes.
Providing the Appointee with Church Contacts
“Where do I start? What churches do I contact for meetings?” These are questions the fledgling missionary naturally asks. He may have very few contacts apart from his own church. A mission board with nationwide contacts can provide him with the names of churches that may be interested in supporting him. These are generally churches that have already shown some interest in the mission board and its missionaries. Help in this area can save the missionary days of work and perhaps months of frustration.
Managing the Finances of the Missionary While on the Field
When a missionary goes to a far country, he usually must delegate many of his financial obligations to someone else because he is not in a position to handle them directly himself. In this area, a mission board performs an invaluable service. All the gifts sent to the missionary are deposited into his account. An accurate, computerized record is kept so that he knows the source of every penny. The mission board office distributes funds for taxes, insurance, furlough, emergency, medical, retirement, etc. All of this is done in accordance with a field budget established for him. From long experience, a mission board’s finance office knows how to develop a budget for a particular field. By adopting a sensible and adequate budget for the missionary, his welfare when on the field can be reasonably assured. Often, missionaries without this guidance go to a field woefully underfinanced and sometimes have to come home to raise more support.
Providing Times of Spiritual Refreshment, Pertinent Instruction, and Mutual Edification
Missionaries need the fellowship of other missionaries as well as godly pastors and other leaders. An annual meeting of the Baptist World Mission supplies a Bible conference atmosphere for all members of the mission family. Each deputation missionary is required to attend one Family Seminar, a week-long school on marriage and the Christian home, before going to the field. As mentioned earlier, a week-long Orientation Seminar is held each year, during which instruction is provided. Finally, where practical, field conferences are held periodically to which missionaries in a given area of the world can go for biblical exhortation and mutual encouragement.
Promoting the General Cause of Missions Through Publications
Individual missionaries will prosper as the general cause of missions is elevated in the minds of the Christian public. The more people are made aware of the Great Commission and its implications, the more inclined they will be to support individual missionaries who seek to preach the Gospel to the ends of the earth. A periodical is vital in this regard. It addresses pertinent issues, informs God’s people, and motivates missionary giving—a missionary associated with a mission board that produces such a periodical benefits from its circulation. If the mission board publishes other literature relevant to missions, this is also an advantage.
Conclusion
Few local churches can provide all the services mentioned. The average fundamental church is too small and lacks the resources to meet all the needs of a missionary as described above. Perhaps some churches can do this; if so, they should certainly do so. Realistically, however, there are few churches, even large ones, that possess the personnel, the finances, and the “know-how” to adequately support a missionary on the field in a far-away place. For this reason, in most cases, the missionary applicant will choose to serve with a mission board.
Baptist World Mission (BWM) was born in a battle. The original founders of the Mission were leaders in the Conservative Baptist movement who had opposed the liberalism of the old Northern Baptist Convention and had organized a separate fellowship of churches and their own missionary societies. As the Conservative Baptist movement grew, however, many of its leaders began to embrace a compromising position which came to be known as “new evangelicalism.” This philosophy became particularly evident in both the Conservative Baptist Foreign Mission Society and the Conservative Baptist Home Mission Society. Strong Bible-believing leaders within the movement saw the need for establishing a mission board not contaminated with this influence. Thus, the “World Conservative Baptist Mission” was born, which is now called “Baptist World Mission,” and has continued as a strong champion for fundamentalism.
The Mission has a complete doctrinal statement that positions itself on the major areas of theology. However, there are certain key issues about which questions are often asked, and it is to these issues that we speak in this document.
WHERE WE STAND ON DOCTRINE
On Fundamentalism
A fundamentalist is one who accepts the biblical doctrines commonly known as the “fundamentals,” such as biblical inspiration, the total sinfulness of man, salvation by grace alone, the complete deity of Jesus Christ, His bodily resurrection from the dead, His literal return, and other truths historically held by orthodox Christians. The Mission is opposed to modern religious liberalism, to neo-orthodoxy, and to other heretical views under whatever name they may appear.
On the Inerrancy of Scripture
Total allegiance is given to the doctrine of the verbal, plenary inspiration of Scripture. The human authors of Scripture were superintended in their work by the Holy Spirit, who caused them to produce a text without error. We thus speak of the Bible as being both inerrant and infallible. Inerrancy is ascribed only to the original text written by the inspired authors.
Divine inspiration was such that nothing God intended to be included was omitted from the Bible. Every word in the original text is the very word God desired, though He did not violate the human personality of the writers in producing it.
In recent years, some claiming to be evangelicals have advanced the idea that the Bible is inspired when it speaks on doctrinal matters, but contains errors in areas such as geography, history, and science. This position is heartily rejected.
On Premillennialism
One of the conflicts that led to the formation of Baptist World Mission centered on premillennialism. Some Conservative Baptist leaders, while professing to be of premillennial persuasion, were unwilling to affirm premillennialism in their official doctrinal statements, thereby making it a test of fellowship within the movement. Founders of BWM, on the other hand, believed premillennialism was vital to a biblical position.
Premillennialism is that system of thought which confesses a literal reign of Christ on Earth for one thousand years following His glorious, visible return to Earth. Premillennialists believe that during this Kingdom period, the promises given in the Old Testament to the nation of Israel will be literally fulfilled. They will be restored to their land, and Christ, their Messiah, will rule over them.
Postmillennialists teach that Christ’s Kingdom will be inaugurated through the efforts of the church. After the Kingdom has been established, Christ will return. This system has experienced a revival in recent years through the writings of the “reconstructionist” or proponents of “dominion theology.” Scripture does not support postmillennialism.
Amillennialists deny any literal and future reign of Christ on Earth and, while differing somewhat in their interpretations, generally see the promises of a kingdom fulfilled in the present-day church. This identification of the Church and Israel is contrary to the plain teaching of Scripture.
On Dispensationalism
Dispensationalists affirm certain basic truths.
- All Scripture, including the prophetic portions, should be interpreted literally, that is, according to the grammatical-historical principles of biblical interpretation.
- There have been various stewardships (dispensations) during the history of man. It was man’s responsibility to respond obediently to these different revelations of God’s will.
- God has an eternal purpose for the nation of Israel.
- The Church and Israel are separate entities with separate divinely-appointed programs.
- There will be a future kingdom on Earth followed by the eternal state.
Dispensationalists reject that system known as “covenant theology.” Covenant theologians equate Israel and the Church, spiritualize many of the prophetic portions of Scripture, and affirm that infants should be “baptized” (sprinkled) because infants were circumcised under the Old Testament covenant.
Dispensationalists also believe in the “blessed hope,” the biblical teaching of the pretribulation rapture of the Church. Baptist World Mission interprets the term “pretribulational” as referring to a rapture of the Church prior to the beginning of the seventieth week of Daniel. Christ will catch His Bride away before the inception of that awful time of judgment.
On the Gifts of the Spirit
In fairly recent years, the charismatic movement has been spawned and has become prominent on the ecclesiastical scene. Most charismatics teach that all of the spiritual gifts mentioned in the New Testament are operative today. They especially emphasize the use of certain miraculous gifts, such as speaking in tongues and healing. Some also claim to have the gift of prophecy by which they receive extra-biblical revelation.
The charismatic movement has embraced and is propagating heretical errors and is having a very disruptive impact on the Christian world. Their contention that the miraculous sign gifts are still evident today is contrary not only to the teaching of Scripture but also to the historical position of Bible-believing Christians through the centuries. The gift of tongues, for example, was a “sign gift,” that is, a gift divinely bestowed and intended as a sign to the nation of Israel, authenticating the message and ministry of the apostles. The gift of tongues was never a sign of the baptism nor the filling of the Spirit.
On the Baptist Distinctives
Baptist World Mission does not feel any embarrassment about the name “Baptist.” This name, understood and interpreted in the light of its historical context, denotes a people who have held tenaciously to great biblical truths when many of these truths were disdained and those who held them were vilified and persecuted. We do not embrace these doctrines because our Baptist forefathers taught them, but because they are taught in holy Scripture. While recognizing there are people calling themselves “Baptists” who are unfaithful to the historic doctrinal position associated with the name, we are unwilling to give up a designation that has both historic and biblical significance.
The biblical doctrines, when grouped together, are referred to as the “Baptist Distinctives” and are as follows:
- Sole authority of Scripture
- Necessity of a regenerate church membership
- Autonomy of the local church
- Soul liberty of the individual
- Priesthood of the believer
- Two ordinances of the church
- Two officers of the church: pastor and deacon
- Separation of Church and State
Obviously, Baptists do not believe these principles constitute the sum total of divine revelation. They are, however, precious truths which have distinguished those people called “Baptists” for centuries and are still worthy of our joyful adherence.
On The Local Church
The word “church” is used in two ways in the New Testament. It sometimes speaks of the universal Body of Christ in which all believers are placed at their conversion. Most of its usages, however, refer to the local congregation, the visible body of believers gathered in a particular place for the worship of God, the observance of the ordinances, the evangelism of the world, and the teaching and preaching of God’s Word. BWM’s doctrinal statement declares we believe the local church to be the “center of God’s program for this age.” We believe that every Christian should be an active member of a biblical church.
A person must be a born-again Christian in order to qualify for church membership. There are only two ordinances committed to the local church: baptism and the Lord’s table. Baptism is the single immersion of a genuine believer in Christ and is required for church membership.
Each church is responsible to its Head, the Lord Jesus Christ. No organization or group of individuals can act for a local church, nor can it impose its will upon it. Each church is free to follow the direction of the Spirit of God in supporting missionaries, calling pastors, and making other decisions relating to its work.
WHERE WE STAND ON BIBLICAL METHODOLOGY
Methodology is a reflection of theology. What we believe is demonstrated in what we do. What we do and how we do it is important to God. The Mission does not espouse the view that “if it works, it is good.” Something may work well, but not be biblical. Our first question must always be, “Is this program, method, or action in line with the Word of God?”
The Priority of Evangelism
In some quarters, much is made of the importance of “social awareness” on the part of the Christian and the local church. We are told it is mandatory for believers to have a “social agenda,” i.e., a program for alleviating some of the social ills of this world. An examination of the New Testament, however, illustrates abundantly that the early church did not feel it was their responsibility to try to change society, but to preach the Gospel, which changes individuals.
Baptist World Mission has, from its inception, emphasized the priority of evangelism. We expect missionary candidates to be practicing evangelism here at home long before they actually arrive on the field. The Gospel needs to be presented personally to those with whom we have contact. The Gospel needs to be proclaimed in public gatherings as there is an opportunity.
Many mission agencies have been caught up in “institutionalism.” They pour thousands of dollars into buildings, schools, hospitals, and other institutions, while neglecting the primary work of evangelism. We believe the main emphasis of a missionary should be upon winning people to Christ, baptizing them, and teaching them the Scriptures. Other efforts may be good in themselves, but may not constitute the best and highest use of a missionary’s time.
The Necessity of Church Planting
We believe the central goal of missionary work is the planting of local churches. There is no other substitute for this. Whatever the missionary does should be with the aim of starting a new church or nurturing one already in existence.
Church planting is not easy. The missionary labors in an alien culture that is controlled by Satan, whose government and citizens often are not friendly to the Gospel. The missionary is tempted to become sidetracked and substitute other activities in the place of church planting. Some want to specialize in a particular effort they enjoy that does not have any direct connection to the task of church planting. Such temptations should be resisted. All missionary tasks must be measured in the light of the goal: “Does this contribute in some meaningful way to the establishment or nurture of a New Testament church?”
Our goal as a Mission is to produce self-sustaining and self-propagating churches. In other words, churches standing on their own without being propped up by missionary dollars or led by missionary pastors. We desire churches pastored by national believers who are well-trained in the Scriptures. These churches should be financially supported by their own members. In some cultures, this is a challenging and difficult task, but it is nevertheless a goal that is mandated in Scripture. Producing church leaders indigenous to the country requires diligent training in programs established for that purpose. One of the missionary’s chief concerns should be the development of godly and competent leadership.
WHERE WE STAND ON BIBLICAL SEPARATION
Some years ago, the Board of Trustees of Baptist World Mission adopted the following resolution on biblical separation:
“WHEREAS there is a shift away from a biblical position on separation in the fundamentalist world today;
And WHEREAS this shift is further apparent in the cooperation of those who call themselves fundamentalists with men who have remained in cooperation with those within the Southern Baptist Convention;
And WHEREAS there is a willingness of those who hold to biblical inerrancy to remain in apostate denominations and conventions;
And WHEREAS there is the cooperation of fundamentalists with charismatics and new evangelicals in school endeavors and the broadcast media;
WHEREFORE, be it resolved that the Board of Baptist World Mission, in annual meeting, October 27, 1982, recognizing the scriptural command to speak the truth and to speak it in love, reaffirms its commitment to the biblical commands to separation from apostasy and from brethren who walk contrary to the commands of Scripture.”
This resolution flows out of scriptural principles and complements the statement on separation found in the Constitution of the Mission, which reads in part as follows:
“We believe in . . . the separation of the local church from all affiliation and fellowship with those who deny the verities of the Christian faith and from those who are content to walk in fellowship with unbelief and inclusivism.”
It should be noted the Mission believes biblical separation includes more than separation from outright apostates. It also includes a refusal to work with true believers who compromise biblical principles in the name of Christian fellowship. Some speak of these principles as “first” and “second” degree separation, but the Bible does not use this terminology.
The foundation of biblical separation is the holiness of God. “Be ye holy for I am holy” (1 Pet. 1:16). Separation from false doctrine is simply obedience to this command. Our holy God demands holy teaching. To be separated is to “touch not the unclean thing” (2 Cor. 6:17). Obedience in the matter of separated fellowship and work is part of “perfecting holiness in the fear of God” (2 Cor. 7:1).
The rise and proliferation of new evangelicalism have made the separatists’ task even more difficult. These evangelical brethren believe many of the same doctrines as fundamentalists. They profess adherence to the authority of Scripture (though some of them deny the historic doctrine of biblical inspiration).
They are inclusive in their thinking and ecumenical in their practice. New evangelical fellowships may include a broad spectrum of people from independent Charismatics on the one hand to traditional Roman Catholics on the other. What are called “denominational distinctives” are downplayed in the interest of fostering fellowship among many diverse groups.
Many years ago, under the leadership of Billy Graham, the philosophy of “ecumenical evangelism” was born. Evangelistic crusades were organized in metropolitan areas. No doctrinal restrictions were placed upon participants. Leading liberal preachers and their churches were enlisted in the campaigns, and the evangelist carefully avoided any reference to their unbelief. With the defense, “souls are being saved,” an unequal yoke was created. This devastating practice has continued to this day and has caused great confusion among God’s people. The ancient prophet’s inquiry is certainly one to be pondered now: “Shouldest thou help the ungodly, and love them that hate the Lord?” (2 Chron. 19:2).
Missionaries are often put under pressure to cooperate with various ecumenical evangelistic efforts in the countries where they work. The philosophy is promoted, which says, “We can do it better together than we can apart.” Faithful missionaries standing against this philosophy are often vilified as “uncooperative” and “divisive.” Cooperative evangelism on the mission field, however, is no more scriptural and productive than it is at home.
Personal separation is also a corollary of biblical holiness. The believer is commanded in Scripture to be separated from the sinful practices of this world. We are not to be “conformed to this world” (Rom. 12:2). We are to have “no fellowship with the unfruitful works of darkness” (Eph. 5:11). We are to repudiate the world with its lusts (1 Jn 2:15-16). In this age of loose living, some feel that emphasizing personal godliness is “legalistic.” To seek, however, to be godly in personal living is not legalism but holy obedience.
CONCLUSION
It is one thing to take a stand and quite another to maintain it. Numerous organizations and churches at one time took a firm stand for God, but have long since drifted into a looser and accommodating position. Since its inception, Baptist World Mission has continued to stand without drift or compromise. The Mission takes seriously the solemn charge of God: “Wherefore take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand . . . Stand therefore . . .” (Eph. 6:13-14).
Missionary work is New Testament work. Christ promised to build His church (Mt. 16:18). He gave the church its missionary commission (Mt. 28:18-20). Believers were baptized and added to the church the very day that the first local church began its ministry (Acts 2:41, 42). The first missionaries came from the membership and leadership of the church at Antioch (Acts 13:1-3), which commissioned them. The missionaries gave an account of their work to the local church (Acts 14:26-28). It is apparent that Christ has given us a New Testament mandate and that we must proclaim a New Testament message. It should be just as apparent that we follow a New Testament method.
THE PRACTICE OF CHURCH PLANTING
When this Mission was in its infancy, Dr. Chester McCullough, the second president of BWM, wrote: “We believe our ministry is an evangelistic, soul-winning ministry…We deliberately de-emphasize institutionalism.” We stand by those words and that position today. The reason for this practice is the New Testament teaching that missionary work is winning people to Christ and planting local churches. The Lord re-stated the Great Commission just before He returned to Heaven (Acts 1:8), and the apostles and early church carried it out by winning people to Christ, baptizing them, organizing them into local churches, discipling them, and teaching them to carry on the work by themselves. That is New Testament missions! It is also the practice of Baptist World Mission.
THE PRACTICE OF SERVICE
Baptist World Mission, as a mission agency, exists for one reason – to be of service to local churches and to missionaries. This philosophy translates into several distinctive practices.
Serving Through Limitation
We are limited in what we do. We do not commission or send missionaries. The Holy Spirit calls the missionaries, and it is the local church who recognizes that call and commissions them for service (Acts 13:1-3). This is the New Testament pattern, and no man-made organization should interfere in the process. The mission agency exists to serve the missionaries, the church that commissions them, and the churches that support them.
Baptist World Mission also respects the sovereignty of the local churches that the missionaries plant. We want these local churches to be autonomous from the moment they are planted. The Mission owns no property overseas. Church properties are in the name of the local churches from the time they are acquired. BWM missionaries plant churches, lead them, and guide them toward a completely indigenous ministry. The Mission has occasionally been asked for counsel by a national church and has sought to give biblical advice at that time. The Mission never interferes in or attempts to govern the affairs of the national churches.
The Mission guards carefully against usurping the authority of the local church. The missionary is accountable directly to his sending church and secondarily to his supporting churches. Seeking to avoid interference with the Holy Spirit’s direction, we do not utilize the potentially political structure of a Field Council.
Serving Through Information
Baptist World Mission publishes its Constitution and Principles and Policies and thus declares its doctrinal and separatist position. These documents become an understood contract between the churches on one hand, the Mission in the middle, and the missionary on the other hand. The Mission is accountable to the churches to maintain its stated position.
Baptist World Mission serves the churches by publishing news from the missionaries on their fields. Our quarterly publication, THE MESSENGER, carries news of the Mission and the missionaries. We also inform their supporting churches of special needs and developments in their ministries.
In addition, brochures and pamphlets are produced. These deal with the position of the Mission and with various subjects pertinent to the missionary enterprise.
Serving Through Commendation
The Mission is a service agency to the missionaries first, through the appointment process. Their appointment commends them to the churches, and this helps open doors for deputation meetings. Our deputation director works with the missionaries while they are on deputation. We seek to encourage them in this ministry. Our annual Orientation Seminar, required of every appointee, provides training for the various responsibilities of the deputation ministry. Each missionary arranges his own deputation itinerary, but often we are able to help them schedule meetings in local churches.
Serving Through Supervision
The Mission, as a service agency, is responsible for ensuring that the missionaries hold the same biblical position as the Mission and practice it in their ministries. Mission administrators are responsible for different assigned fields to assist the missionaries with any problems they may face.
Each missionary appointed by BWM must pass through an intensive application process. Our Board of thirty-two Baptist leaders evaluates and appoints the missionaries who apply to the Mission. These men are well known across the country, and their action certifies to the churches that they believe the missionary appointee is qualified and is called by God to missionary service. This, of course, follows the action of the missionary appointee’s home church and does not replace it.
Crises do occur in the lives and ministries of missionaries. Rarely, but sadly occasionally, there are disciplinary problems. Sometimes the Mission office learns of the problem first. The Mission always works in consultation with the sending church in addressing such problems.
There may also be illness, an accident, an unforeseen financial need, a death in the family, or a similar problem. The sending church is always “in the lead” as to appropriate action to help the missionary in such a situation.
Each missionary is held responsible for giving regular reports to his home and supporting churches.
Serving Through Certification
The Mission also assists missionaries in obtaining the various visas and residence permits required for them to live and minister legally in their chosen countries of service. Foreign governments commonly require certification of their status with Baptist World Mission, guarantees of their financial support, and assurance that the missionary will conform to the laws of the country in which they live.
Serving Through Inspiration
Baptist World Mission seeks to be an encouragement to the missionaries on their fields. Missionaries, like all believers, need inspiration. Our administrators travel each year to fields to visit, counsel, and encourage the missionaries.
The various mission meetings that are held are a blessing and an inspiration to the missionaries. After every one of our meetings, whether it is the annual meeting, the spring meeting of the Board, or the Orientation Seminar, missionaries commonly report that the fellowship among themselves and with our board members is a help to them.
Serving Through Administration
The financial services of the Mission extend from the local church to the missionary. Funds come to BWM from many supporters across the US, Canada, and other countries. Besides receiving and receipting funds for the churches, the Mission provides a range of complex financial services for the missionaries.
The missionaries’ funds are divided into several accounts. Personal living funds and work funds are separated for tax purposes. Arrangements are made for payments of insurance premiums, contributions to retirement accounts, payment of bills, etc., by the Mission from individual missionary accounts. This avoids the “hassle,” possible confusion, and inevitable delays that would result from sending these bills overseas for payment and return. The mission agency handles the stateside financial transactions for missionaries, so they are free to do their work on the foreign field.
BWM’s books are audited annually. The Board of Directors receives copies of the full audit, and summary portions of it are available on request.
This work requires a dedicated, efficient, sacrificial office staff. We are grateful for those who work in the office. They are committed to excellence and work selflessly for the glory of God.
CONCLUSION
Baptist World Mission stresses the New Testament work of soul-winning and church planting. The Mission seeks to serve local churches in obeying the Great Commission and the missionaries in planting churches around the world.
Please pray for BWM in this critical work. If you are considering missionary service, pray about going to the field under the auspices of Baptist World Mission.
BWM is a service agency and would be delighted to be of service to you!
I. ON THEOLOGICAL ISSUES
A. Revelation—We declare our belief that the Bible is special revelation from God. Scripture repeatedly declares that God engaged in the work of “communicating to man truth which otherwise man could not know.”1 Scripture is not a book of human reasoning, nor is it a chronicle of the evolutionary development of man’s religious consciousness. It is God’s message to humankind (Deut. 29:29; 1 Cor. 11:23; 15:3; 1 Pet. 1:12; 2 Pet. 2:21; Jude 3).
B. Inspiration—We affirm the declaration of our Baptist World Mission doctrinal statement, which says: “We believe in the Scriptures of the Old and New Testaments alone as verbally plenarily inspired of God, without error in the original writings and the sole authority of faith and practice (2 Pet. 1:21; 2 Tim. 3:16, 17).
C. Preservation—We believe God has promised in both the Old and New Testaments to preserve His Word as given to us in the original Hebrew/Aramaic and Greek texts (Ps.119:89; 152; 160; Heb. 2:1-4; 1 Pet. 1:23-25; 2 Pet. 1:19). By His providential care, we believe God has kept His Word pure down through the ages as He promised, and we reaffirm our belief in what our Baptist forefathers wrote in their London Baptist Confession in 1677 and 1688. It states in part:
The Old Testament in Hebrew (which was the Native language of the people of God of old) and the New Testament in Greek (which at the time of the writing of it was most generally known to the Nations) being immediately inspired by God, and by His singular care and Providence kept pure in all ages, are therefore, authentical . . .”2
John Leadley Dagg, writing in 1857, explained providential preservation:
Although the Scriptures were penned under the unerring guidance of the Holy Spirit, it does not follow that a continued miracle has been wrought to preserve them from all error in transcribing. On the contrary, we know that manuscripts differ from each other, and where readings are various, but one of them can be correct. A miracle was needed in the original production of the Scriptures; and, accordingly, a miracle was wrought; but the preservation of the inspired word, in as much as perfection as was necessary to answer the purpose for which it was given, did not require a miracle, and accordingly it was committed to the providence of God. Yet the providence which has preserved the divine oracles has been special and remarkable. . .The consequence is that, although the various readings found in the existing manuscripts are numerous, we are able, in every case, to determine the correct reading, so far as is necessary for the establishment of our faith, or the direction of our practice in every important particular. So little, after all, do the copies differ from each other, that these minute differences, when viewed in contrast with their general agreement, render the fact of that agreement the more impressive, and may be said to serve practically, rather to increase, than impair our confidence in their general correctness.3
Scripture gives historical witness to God’s providence in preserving the Word (2 Kings 22:8, 9; Jer. 36:28).
D. Illumination—Illumination is “that influence or ministry of the Holy Spirit which enables all who are in right relation with God to understand the objective written revelation.”4 The indwelling Holy Spirit teaches believers the truths of God’s revelation (1 Cor. 2:9-13).
II. ON BIBLE VERSIONS
Recognizing that honest differences of conviction exist among us regarding Bible texts and versions, we believe we should balance soul liberty with Christian charity in these matters, and therefore, agree not to magnify these differences. Because the King James Version is the most commonly used translation among Baptist fundamentalists, and is acknowledged to be the greatest translation produced in the English language, we require the King James Version to be used by our missionaries in their preaching in the United States. Also, we require our preachers in our Baptist World Mission meetings and conferences to use the King James Version.
III. ON TRANSLATION WORK DONE BY BAPTIST WORLD MISSION MISSIONARIES
A. Philosophy of Translation—Much confusion has arisen in our contemporary world with the appearance of many translations, versions, and paraphrases of Scripture which represent a broad spectrum of translation philosophies. This confusion has extended to many countries. We believe that Scriptural principles apply at this point. We received the Word through “holy men of God” (2 Pet. 1:21). The Holy Spirit illumines believers as they study the Word (1 Cor. 2:9-13). Therefore, textual and translation work should be pursued by spiritual believers. John Gill, another Baptist of former years clearly articulated this position:
For whenever a set of men have been engaged in this work, as were in our nation, men well skilled in the languages, and partakers of the grace of God; of sound principles, and of integrity and faithfulness, having the fear of God before their eyes; they have never failed of producing a translation worthy of acceptation; and in which, though they have mistook some words and phrases, and erred in some lesser and lighter matters; yet not so as to affect any momentous article of faith or practice; and therefore such translations as ours may be regarded as the rule of faith.5
These citations from Dagg and Gill articulate the historically held position on bibliology by Bible-believing Baptists.
Translation work should reproduce the words of the original text into the receptor language as accurately as possible and should follow a “formal equivalence” translation philosophy except where absolutely necessary to avoid losing the biblical sense. Translation work should not resort to philosophies which place primary emphasis on the response of the reader rather than on the substantive statements of Scripture, whether they go by the name of dynamic equivalency or paraphrase.
B. Translation Work—Baptist World Mission missionaries must consult with and secure permission from the BWM administration before they begin any Bible translation project. No BWM missionary shall cooperate in any ecumenical or New Evangelical Bible translation project. All completed translations must have the approval of the BWM administration prior to publication and distribution.
1Merril F. Unger, Introductory Guide to the Old Testament (Grand Rapids: Zondervan Publishing House, 1956), 22.
2William L. Lumpkin, Baptist Confessions of Faith (Valley Forge: Judson Press, 1969), 235, 251.
3John Leadley Dagg, Manual of Theology and Church Order (Harrisonburg, VA, Gano Books, 1982), 24, 25.
4Unger, 24.
5John Gill, Body of Divinity (Atlanta: Turner Lassetter, 1965 reprint), 13.
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Support Global Missions
Join the mission. Advance the gospel.
God is moving through global missions, and you can be part of it. Your faithful giving and prayers empower missionaries to bring the life-changing message of Jesus to the nations.