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Monday, November 06, 2006

Baptist groups in the United States

Broad categories are based on the categories found in Baptists Around the World and Baptist Atlas, both works by Dr. Albert W. Wardin, Jr. Total on my list = 63, plus 11 ethnic bodies.

REGULAR BAPTISTS (NORTHERN-ORIENTED)
1. American Baptist Churches in the USA
2. Baptist General Conference
3. Conservative Baptist Association of America
4. North American Baptist Conference
5. Seventh Day Baptist General Conference
6. Fundamental Baptist Fellowship of America
7. General Association of Regular Baptist Churches
8. Independent Baptist Fellowship of North America
9. New England Evangelical Baptist Fellowship
10. New Testament Association of Independent Baptist Churches
STATE OR REGIONAL GROUPS RELATED TO (but not affiliated with) THE NTA
11. Minnesota Baptist Association
12. Wisconsin Fellowship of Baptist Churches
13. Association of Independent Baptist Churches of Illinois
14. Dakota Baptist Association
15. Inter-Mountain Baptist Fellowship
16. Mountain States Baptist Fellowship
17. Association of Fundamental Baptist Churches of Northern California
18. Independent Fundamental Baptist Association (MI)

REGULAR BAPTISTS (SOUTHERN-ORIENTED)
19. Southern Baptist Convention
20. Alliance of Baptists
21. Cooperative Baptist Fellowship
22. American Baptist Association
23. Baptist Missionary Association of America
24. Interstate and Foreign Landmark Missionary Baptist Association of America
25. Old Time Missionary Baptists (various local associations especially in TN & KY)
26. World Baptist Fellowship
27. Baptist Bible Fellowship International
28. Independent Baptist Fellowship International
29. Southwide Baptist Fellowship
30. Northwest Baptist Fellowship
31. Missouri Valley Concord of Independent Baptist Churches
32. Liberty Baptist Fellowship
33. Global Independent Baptist Fellowship

NATIONAL BAPTISTS
34. National Baptist Convention of America
35. National Baptist Convention, USA, Inc.
36. National Missionary Baptist Convention of America
37. National Primitive Baptist Convention, Inc.
38. Progressive National Baptist Convention, Inc.

PRIMITIVISTS (SOUTHERN-ORIENTED)
39. Central Baptist Association
40. General Association of Baptists (aka Duck River and Kindred Associations)
41. Old Regular Baptists
42. Regular Baptists
43. Union Baptists
44. United Baptists
45. Old Line Primitive Baptists
46. Absolute Predestinarian Primitive Baptists
47. Progressive Primitive Baptists
48. Primitive Baptist Univeralists (believe in Universal--not general--atonement)
49. Two-Seed-in-the-Spirit Predestinarian Baptists (3 churches left)
50. Black Primitive Baptists (primitivistic, not related to the progressive NPBC)

51. Jasper, New Hope and Pleasant Valley Associations (GA)

FREE WILL/GENERAL BAPTISTS
52. National Association of Free Will Baptists
53. Original Free Will Baptist Convention (NC)
54. United American Free Will Baptist Church
55. General Association of General Baptists
56. General Six-Principle Baptists (1 church left, I think)
57. Separate Baptists in Christ
58. National Association of United Baptists (similar to the UB's above {# 44}, but Arminian rather than Calvinistic)

REFORMED BAPTISTS
59. Association of Reformed Baptist Churches of America
60. Sovereign Grace Baptist Association
61. Continental Baptist Churches

OTHER
62. Strict Baptists (3 churches related to the Gospel Standard Strict Baptists of England)
63. Unaffiliated Baptists - numerous churches across the country do not affiliate with any kind of group or fellowship and some may not fit in any of the categories above.

ETHNIC BAPTISTS
There are many associations, conferences, and conventions that exist separately from the major conventions because of a difference in language. These groups usually relate in some way to the larger national bodies and therefore are not usually counted as separate groups of Baptists. I have confirmed at least 11 ethnic bodies that are autonomous or semi-autonomous, yet all or some of the churches participate in other bodies. They are:

ABCUSA related
Association of Evangelicals for Italian Missions
Czechoslovak Baptist Convention of the USA & Canada
Portuguese Baptist Convention of New England - org. 1903
Romanian Baptist Association of the US & Canada - Morton Grove, IL - org. 1913
Russian-Ukranian Evangelical Baptist Union, USA, Inc.
Union of Latvian Baptists in America

NBC related
Lott Carey Baptist Foreign Mission Convention
National Baptist Evangelical Life and Soul-Saving Assembly - Detroit, MI - org. 1920

[Note: I do not list the black Baptists above as ethnic bodies. They exist probably mostly because of reconstruction & segregation. But their origin is from membership within the General & Particular churches of British background. I have listed these two here, because they do not seem to be independent bodies but relate back to some one or the other of the National Baptist Conventions.]

SBC related
Polish Baptist Association in the USA & Canada - org. 1913
Ukranian Evangelical Baptist Convention - org. 1946

Other
Hungarian Baptist Convention of North America, Inc. - org. 1908

I would expect, but have not found information on, autonomous or semi-autonomous Spanish-speaking Baptist bodies.

Baptist "split-offs" -- such as Pentecostal Free Will Baptist Church, Holiness Baptist Association, General Conference of the Evangelical Baptist Church, etc. -- are counted as Baptists by some compilers of such data. It is my opinion that neither Baptists, nor these groups themselves, recognize them as Baptist.

SOURCES OF INFORMATION ON BAPTISTS
Baptists Around the World, Albert W. Wardin, Jr.
Encyclopedia of American Religions, by J. Gordon Melton, editor
Handbook of Denominations, by Mead and Hill
Baptist Atlas, by Albert W. Wardin, Jr.
Dictionary of Baptists in America, by Bill J. Leonard, editor
Yearbook of American and Canadian Churches, National Council of Churches

9 comments:

amity said...

Interesting. What is the difference between general and universal atonement?

R. L. Vaughn said...

The General Atonement view holds that Christ's death makes provision for the salvation of all men. The atonement paid for the sins of the whole world, but each individual must appropriate that payment through faith. General redemptionists do not believe that all will ultimately be saved.

On the other hand, the Universal Atonement view holds that Christ's death guaranteed the salvation of every member of the human race -- past, present, and future.

Some people distinguish general atonement as a "hypothetical universalism" -- that in theory it makes the salvation of all men a possibility. It should not be confused with universal atonement, which makes the salvation of all men a fact. In practice both general redemptionists and particular redemptionists tend to speak of the "general" view as universalism, but it is so only theoretically.

J. I. Packer explains it this way: "The choices are, therefore, an atonement of unlimited efficacy but limited extent (Reformed particularism), one of unlimited extent but limited efficacy (hypothetical universalism), or one of unlimited efficacy and unlimited extent (actual universalism)."

Hope this helps.

clinch64 said...

I am reminded of a sign in front of a church building I saw some years ago. I think it was in another state. It gave the name of the church and below it read, "fundamental,independent,missionary,premillenial." I would say they wanted to cover the bases.

I guess the question becomes, why are there more factions among Baptists than most? Is it because there are more of them? Does anyone have any thoughts?

Neil

R. L. Vaughn said...

I think the main reasons behind a proliferation of Baptists are their combined ideas of priesthood of the believer, autonomy & independence of the local church, and freedom of religion. This creates an atmosphere in which folks are encouraged to study and interpret the Bible for themselves; churches operate freely from any oversight of priests, synods, conferences, etc. -- that combined with the free-wheeling nature of Americans and the freedom of religion provided by the U.S. Constitution have created the atmosphere in which Baptists may "happily" both multiply and divide. I think the principle is true in general, but works in a greater way in the U.S. For example, Baptists existed in England before coming to America, but neither in that time nor since did they divide to the extent they have in the U.S.

Just my thoughts on the matter.

On the first subject: David Scarbrough posted on the pb-mb I link to notes on Howard Dorgan's Primitive Baptist Universalists.

R. L. Vaughn said...

Neil, Amity, et al., I thought you all might be interested in the way I sub-divide the Primitive Baptists (at least for now).

BLACK PRIMITIVE BAPTISTS

1. Progressive
a. National Primitive Baptist Convention
b. Independent progressive associations (I know of only one)

2. Regular (these are roughly equivalent to the white Old Line or Regular Primitive Baptists, though there is evidently no division among them over regular or absolute predestination) - 32 local associations (and probably more than that)

WHITE PRIMITIVE BAPTISTS

1. Absolute Predestinarian - possibly 57 local associations (though as many as 15 associations on my list may no longer exist) and at least 34 independent churches

2. Progressive - 16 local associations; 14 which are connected by correspondence & the Birdwood/Thomas College, and 2 which correspond with no one (surely there are some independent progressive churches, but I have yet to identify one)

3. Regular or Limited Predestinarian - about 141 local associations (of which two on my list may be extinct) and at least 594 independent churches

4. Universalist - 6 local associations

5. Two-Seed-in-the-Spirit Predestinarian Baptist - 1 local association (with 2 churches) and 1 independent church (these churches do not use the name Primitive Baptist, but they are an early division of the Primitive Baptists)

CREDITS
In addition to spending hours looking at minute books, I am deeply indebted to Robert Gardner of Mercer University (and Georgia Baptist Historical Society) for my knowledge of the black regular Primitive Baptist associations; to Albert Wardin, formerly of Belmont University, for my knowledge of black progressive Primitive Baptists, "Two-Seeders", and other Primitive associations; to Howard Dorgan (Appalachian State University) and Elder Jeff Weaver (of the Baptist Board, Internet, World!) for my knowledge of the Universalists; to Elders Robert Webb (of the Primitive Baptist Library, Carthage, IL) and Jeff Weaver for looking over my lists. The number of 594 unaffiliated Regular Primitive Baptist churches is the total number of churches not claiming associational membership, listed in the Primitive Baptist Directory (2000), published by the Baptist Bible Hour and Elder Lassere Bradley.

Finally, there is a growing division among the Regular (or Old Line) Primitive Baptists due to what some view as bringing in of progressive ideas on missions, bible studies, tithing, etc., etc. But these progressives among the Old Liners cannot be identified with the earlier progressive movement (which has embraced even musical instruments). This dissension may eventually produce yet another classification of white Primitive Baptists.

amity said...

unlimited efficacy but limited extent (Reformed particularism) Unlimited efficacy sounds to me that it must entail universalism. Why is not everyone saved, according to these folks? And who are these folks?


unlimited extent but limited efficacy (hypothetical universalism):
Iow, everyone could be saved, but few are? Is this Amyraldianism, or Arminianism?

unlimited efficacy and unlimited extent (actual universalism)

R. L. Vaughn said...

I included Packer's comment because I thought he had an interesting and perhaps better way of explaining what I had tried to explain. But perhaps not.

"Unlimited efficacy sounds to me that it must entail universalism. Why is not everyone saved, according to these folks? And who are these folks?"

Those who believe 'unlimited efficacy but limited extent' are the Calvinists, Primitive Baptists, Presbyterians, Reformed, etc., who hold that the atonement is limited in scope/extent in that Christ's death actively redeems only those for whom He particularly died (the elect). In speaking of "unlimited efficacy" the idea is that God's power is in no way limited but that He limits the extent to which He exercises that power, i.e., does not save universally but specifically.

Also your question: "unlimited extent but limited efficacy (hypothetical universalism): Iow, everyone could be saved, but few are? Is this Amyraldianism, or Arminianism?"

I think both could be considered hypothetical universalism. If I understand correctly, Amyraldianism and Fullerism remain within the "Calvinistic" family because they teach that only the elect will be saved. Yet these systems also hold that Jesus Christ actually died for all men, though only the elect receive the benefits through faith. Some call this "universal provision" with "limited application". This is different from the hypothetical of, for example, most modern Southern Baptists and Missionary Baptists, who would hold that the provision is made for all men and all men could be saved if they would repent and believe (sometimes called modified Calvinism because of history, but not really much Calvinism at all). I think most who are known as Arminians in our modern day setting would agree on this fact with "modified Calvinism".

So to sum up, I suppose the hypothetical in the Amyraldian system is that the sins of all have been paid, so that they could be saved if they'd only believe. But man, being depraved, cannot believe, and only the elect called by God can actually believe. Their "hypothetical" seems to me to always remain a theory and can never be a possibility. The hypothetical in modified Calvinism and modern Arminianism is an actual possibility (unlike Amyraldianism). The sins of all have been paid, so if a person called by God (and all are called) repents and believes, that person will be saved. The modified Calvinist and Arminian part ways on whether or not this believer is secure. The modified Calvinist says yes, "once saved, always saved", while the Arminian believes the possibility of falling from grace. The "true" Armininian accepts falling from grace only in the case that a person rejects his faith in Christ, and this faith, once rejected, cannot be renewed. I think this is the position of Free Will Baptists. Many Arminians believe in falling through sin, etc., and that the salvation can be lost, regained, lost again, regained again, etc., etc. I think this, at least on losing one's salvation, would be the position of most charismatics, Methodists, Pentecostals, Church of Christ, etc.

amity said...

-Interesting. Perhaps I was confusing "efficacy" with "efficiency" because I have heard some people (not PBs of course) say that Christ's stonement was sufficient for all mankind, but efficient only for some.

Thanks, Robert.

preston said...

November 14, 2006

Dear esteemed Christian Leader,

Greetings and God’s special blessings to you and your colleagues. If you can “skim through” this email, hopefully the list of books will be of interest to you. Also, thank you if you will mention the books to others.

See the message on “World Missions” below the information that’s given on my books in English and Spanish…Also sample chapter from “102 Fascinating Bible Topics for Group Discussions” - - see below.

Joy and strength to you in your continuing ministry,
Preston A. Taylor

BOOKS THAT SPARKLE - - Fresh, well-illustrated, provocative, joy to read.
Titles: Ezekiel, Ecclesiastes, 13 Apostles, Jesus: King of Kings (Revelation, 36 chapters, 285 pages), and 102 Fascinating Bible Topics for Group Discussions.

COVER COMMENTS by a few Leaders:

Dr. Wayne Ward, Emeritus NT professor, Southern Baptist Seminary, Louisville, writes,
“Preston Taylor is a Biblical teacher-preacher who gives heavy emphasis to the theological significance of the sacred text. It’s my kind of preaching...”

Two ELCA pastors have glowing back-cover comments on two of these books.

Charles A. Tope, Missionary Emeritus, East Africa; Instructor, Billy Graham team.

Dr. Samuel Escobar, Seminary professor, one-time president of American Bible Society.
Dr. Denton Lotz, General Secretary, Baptist World Alliance, Falls Church, Virginia
Dr. Justice Anderson, Southwestern Baptist Seminary, “World Missions Department,” 26 years; Baptist Seminary, Buenos Aires, 16 years.

Dr. Joe Hale, General Secretary, Emeritus, World Methodist Council (1976-2001)

ORDER through Religious Bookstores, Barnes & Noble (10% discount), Abe’s Books world-wide (28% discount), Amazon, etc Ecclesiastes:Life Beneath the Blazing Sun, Ezekiel: God’s Prophet and His Puzzling Book & 102 Fascinating Bible Topics for Group Discussions (Xulon 1- 866-381-2665). The 13 Apostles and Jesus: King of Kings” on Revelation. 36 chs, 300 pages (Tate Publishing, 1-888-361-9473). Dr. Ward writes, “A much-needed volume for today.”

A mission opportunity to share Taylor’s books in Spanish with Hispanic pastors and other leaders. Numbers in v. 3, World Spanish Publishers, 52, 66, y 99 Mensajes Biblicos, Los 13 Apostles, 24 mensajes sobre 1 Pedro, Efesios, Ezekiel. Casa Bautista 800-755-5958; Also, Kregel’s (800-733-2607) Portavoz@Portavoz.com Exodo y Los 11 Mandamientos.

About the author. Preston Taylor grew up on a farm. Graduate of Naval Radio School, San Diego. B.A. literature-history, Ouachita. 3 diplomas Southwestern Seminary and D. Min, LRS. Further studies: Baylor, MBI, and N.C. Baptist Hospital. Argentine missionary 9 years. Published by Moody Press and 3 Spanish publishers.

Heaven (Sample chapter from “102”)
A legend has circulated about a Christian who died. Upon arriving in heaven, an angel escorted him around the city. He felt tremendously impressed as he passed up and down the streets of gold. He gazed upon mansion after mansion, wondering when the angel would show him his palace. Finally they came to the outskirts of town and the angel stopped in front of a small cabin. As they started up the steps of the humble place, the Christian asked, “Why are we stopping here?” The angel said that this place was his.
The wanted to know why he didn’t have a palatial home, and not that place. The angel told him that the engineers had built his house out of stuff that he had sent up before his arrival. What is heaven going to be like for each person? Possibly our eternal inheritance comes from the commitment and service to the Lord that we have while we travel the pilgrim’s pathway.

1. 2 Kings 2:11. The young prophet Elisha walked with Elijah; suddenly a fiery chariot carried Elijah up to heaven. What reward awaited him and us?

2. Matthew 6:19-21. We have certain needs where we live. What kinds of treasures can we “lay up” in heaven? Where is our heart when we send investments on ahead?

3. Luke 10:20. Christ’s disciples had been on a mission. What exciting stories did they tell about when they returned? What other reason did they have for joy?

4. John 14:1-2. What did Jesus indicate that awaits His people beyond this life? Why has Jesus gone to heaven? What promise did the Savior give to His followers?

5. Acts 1:7-11. Do we know when Jesus will return? What mission is ours while we wait? How did Jesus go to heaven? What did two “visitors” tell the apostles?

6. Acts 7:51-56. Who was Stephen and why were religious leaders angry with him? What did he see? What did they do with Stephen? Who was one of his enemies?

7. 2 Corinthians 5:1. Why does God allow our earthly bodies to wear out? What does God have waiting for us in heaven? What kind of body will we have?

8. 2 Corinthians 12:1-4. Who did Paul write about in this text? What happened to him in the vision? Where is the “third heaven?” How did he describe heaven?

9. Hebrews 12:22-25. Describe some groups in heaven and what are they doing? What has Jesus done “once for all” for believers? What does verse 20 say?

10. Revelation 21:1-4; 22:1-5. Where does “the new heaven and new earth” come from?
Who lives among His people? Why do you think heaven will be exciting?

World Missions
Matthew 28:18-20
We believe in missions - - in sharing the gospel of Jesus Christ to the entire world. That which we call “the modern missionary movement” began in England in 1792.
William Carey was a young pastor who made his living as a shoe cobbler. As he worked in his shop, he kept a map of the world before him. He studied the map and knew that God wanted the gospel to be preached to the ends of the earth.
Carey stood in a pastors’ meeting one day and expressed his mission convictions. An older man stood and said to him, “Young man, sit down. When God gets ready to convert the heathen, he will do it without your help or mine.” But Carey didn’t let those chilling words stop him. He invested his life in Christ’s missionary cause in India.
We believe in missions today. Our own Baptist group or “groups” in America have a perennial giving to missions as we support the work of the local church and our denominational mission causes. We give emphasis three times a year - - to State Missions, USA missions, and foreign missions. Baptists and other Christian groups or denominations are a mission-minded people. We find good reasons for being missionary.
I
We believe in missions because God is missionary. God has sent out the message of redemption from the beginning of time. God called Abraham to be a missionary. He called the Hebrews to be missionary. They were to be “a light to the Gentile nations.”
The Hebrews did not become all that God wanted them to be. In Egypt they didn’t witness very effectively to their neighbors. Neither did the Hebrews become great witnesses as they had pagan nations all around them in the Holy Land. They failed to witness to the Assyrians, Babylonians, Persians, Greeks, and Romans. God called them to witness, but they failed in large measure.
God called Jonah to witness in Nineveh. He reluctantly began his ministry after a severe chastening by the Lord, but he was never happy in his calling.
The Jews in the days of Jesus, just as their ancestors in O.T. times, failed to see their responsibility. They had the ordinances and covenants deposited within their hands, but they wanted to keep God’s salvation to themselves.
God showed Himself to be missionary in a unique way as He sent Jesus to be the Savior of the world. God so loved that He gave. We must see God as missionary.
Milton and Barbara Cunningham served as missionaries in Africa for 17 years. One day as he and a national pastor traveled through the country, they stopped at a small village. The chief of the village was seated on the ground at the entrance of the small place, and they stopped to visit him. He showed them his gods, explaining each one. When he finished telling them about his gods, he asked if they had a “god.” Cunningham and the native pastor told the chieftan about God who loved the world so much that he sent his Son to be the Savior. They told him briefly about Christ’s birth, life, death, and resurrection. When they finished their story, the old village chief said, “I always knew there was a God, but I never knew until now that He loves me.” God is missionary!
God continues to touch lives with the message of Jesus. He wants us to tell everybody of His obsession with mankind. God is a missionary God. That’s why we should be missionary.
II
We believe in missions because of the power of the gospel. We remember so well the words of Romans 1:16. The gospel is the power of God unto salvation. The Apostle Paul wrote out of his own experience about the life-changing gospel of Jesus. That number one persecutor of the Church became the world’s most powerful proclaimer of the gospel because Jesus changed his life.
The gospel works today as well as yesterday. We cannot put a limitation on the gospel’s power nor keep it from going to every class of person. The gospel is “to everyone who believes.”
Missionary Askew had his shoes shined by a young boy by the name of Enrique Marconi in Rosario, Argentina. Each time the missionary stopped for a shoeshine, he invited the young fellow to come to his church. Some time later Enrique Marconi was attending Sunday School. He became converted. In his teenage years God called Marconi into the ministry and he had an effective ministry all through the years of his life in Argentina. Marconi’s son is a well-known Christian doctor in Argentina today. He witnesses to all his patients who come his way. Many of them also discover that the gospel is the power of God unto salvation. That’s why we continue to witness, isn’t it?
III
We believe in missions because as Christians we are responsible. Most Christians, unless they’re taught, seldom think about their responsibility of sharing the message of Christ. But all of us are responsible. We are responsible for our families, for our neighbors, for our town, for the youth within the church. We have world responsibility.
Adam and Eve’s first two sons were Cain and Abel. Abel was a righteous man. Cain was not godly. Abel’s offering to God was acceptable. Cain’s was not. Out of jealousy Cain one day killed his brother. God asked Cain, “Where is your brother.” The murderer answered, “I don’t know. Am I my brother’s keeper?” Just as Cain learned that he had a responsibility for his brother, even so we have a responsibility to others. We are to take the message of salvation to every person because we are “our brother’s keeper.”
In the third chapter of Ezekiel, the prophet wrote that he had a command from God to witness to his own people. God said if you witness to them and they fail to change, then you have finished your job. But if you fail to witness and they die, then their blood will be upon your hands. Those are haunting words. The message is that we have no choice except to tell the world that they must return to God.
IV
We believe in missions because mission work is a ministry that’s also done for Jesus. That is, when we reach out to others, when we help others, we are serving Christ. Jesus said some poignant words in Matthew 25 as He said, “Inasmuch as you have done a service unto the least of these, my brothers, you have done it unto me.”
One of the Catholic leaders in the 1200’s had a ministry to a leper colony. One day as he visited the group of dying lepers, he had to summon all his dedication and energy to serve them - - to give them food and clothes.
As he slept that night the Catholic leader had a dream. Jesus came to him in the dream and said that he had served Him in a wonderful way. The Catholic asked, “Lord when have I seen you in prison and visited you or hungry and thirsty and have ministered unto you?” The answer came back to him, “Inasmuch as you have done this unto the least of these, you have done it unto me.”
You don’t have to cross the oceans to be a missionary. Someone is hurting in your family, in your town, at your work, in your school. Someone in the hospital, in a senior citizen’s facility, or alone at home needs a touch from you. When we go to others with a helping hand, a helping word, we minister to Jesus. That’s a big reason for missions.
V
We believe in missions because God uses us with what we have and who we are. Never be surprised at the fact that God can take a frail vessel and use that vessel as His own instrument for missions. The Bible says we are “vessels of clay” and some of better stuff. As we yield ourselves to God, He will use us.
One mother prepared lunch for her young son. That young fellow joined a big crowd who followed Jesus into a desert area. The folks had spent the day listening to Jesus. The time had come for everyone to go home. No one had eaten. The young boy who had a lunch was found by one of the disciples. Jesus took the bread and the fish that the boy had, blessed it, broke it, and had it divided to more than five thousand people. The boy didn’t have much, but what he had, Jesus used. What you have may be taken by Jesus be used to bless others, too. Are you holding back that which you have?
Barnabas had a farm on the Island of Cyprus (Acts 4:36-37). He sold the farm and gave the proceeds to the apostles in Jerusalem. They used that money to feed help care thousands who needed help. They had a social ministry. That outreach service came about because of the generosity of Barnabas and others like him.
VI
We believe in missions because the gospel puts a solid foundation under any nation or people.
At the conclusion of “The Sermon on the Mount,” Jesus said the ones who do not hear His words might be compared to a man who builds his house on the sand. The winds blow, the rains come, floods come down upon the house and it is swept away because it lacks a good foundation.
Jesus also said that the one who builds his house upon His sayings would be like a man who builds his house upon a rock. When he floods come and the storms rage the house stands because it is built upon a rock. It has a solid foundation.
A nation must have moral and spiritual foundations if it is to stand. Witness the “Fall of Rome.” Their foundations were fragile. Think of Sodom and Gomorrah. Those cities became evil and fell under God’s judgment “fire and brimstone.”
We believe in missions because the only foundation that will stand in the face of economic reverses and natural catastrophes is the foundation of faith in God and His Eternal Word, the Holy Bible. As a missionary people we say to everyone that we trust in the living God, we believe in Jesus Christ, God’s eternal Son. We have faith in the redemption that comes through the blood of Jesus that He poured out on Calvary. Our foundations are solid if they’re built upon God and His Word. This is a call for missions. Free: Beautiful bookmarks. Send name and address to: PrestonTaylor777@yahoo.com