Confessionalism or Pragmatism? A Word to Our Churches

Southern Baptists are again discussing a question that has surfaced repeatedly in Baptist history: Will our churches be shaped primarily by confession or by pragmatism? Leaders such as Dr. R. Albert Mohler Jr. have argued that Baptist institutions and churches must be governed by theological conviction rather than by cultural pressure, institutional survival, or numerical success. Mohler’s emphasis on “confessional integrity” at Southern Seminary reflects his conviction that Christian institutions must publicly, gladly, and consistently hold to the doctrinal commitments upon which they stand. 

At its heart, the issue is simple: What determines the identity and direction of our churches—the truth we confess, or the results we can measure? 

Baptists Have Always Been a Confessing People 

Baptists are sometimes described as “no creed but the Bible” people. Properly understood, that phrase affirms that Scripture alone is our final and infallible authority. But historically, Baptists have not been anti-confessional. From the seventeenth century forward, Baptists have regularly written and adopted confessions to clarify their beliefs, defend orthodoxy, mark doctrinal boundaries, and cooperate in mission. Southern Seminary’s Joe Harrod notes that Baptists across theological traditions have used confessions to show continuity with orthodox Christianity and to give witness to Baptist distinctives in ecclesiology and practice. 

The Baptist Faith and Message itself says that Baptist churches, associations, and general bodies have adopted confessions “as a witness to the world” and “as instruments of doctrinal accountability.” It also insists that Baptists are not embarrassed to state publicly the doctrines they hold precious and essential to Baptist faith and practice. 

Malcolm Yarnell and Steven McKinion, writing for Baptist Press, similarly argue that confessions are necessary because they help Baptists express the Christian faith under the authority of Christ and His Word. They stress that confessions possess subordinate authority—not equal to Scripture—but are still necessary for faithful Christian witness and doctrinal clarity. 

That distinction matters. Confessional Baptists do not place a confession above the Bible. Rather, they use confessions to summarize what they believe the Bible teaches. Scripture is the authority; the confession is the church’s public testimony to that authority. 

The Danger of Pragmatism 

Pragmatism asks, “Does it work?” That is not always a bad question. Churches should care about effectiveness, stewardship, clarity, communication, and mission. We should want our evangelism to reach people, our discipleship to form believers, and our ministries to bear fruit. 

But pragmatism becomes dangerous when “what works” takes precedence over “what is true.” 

TruthScript’s Luke Lemberg defines pragmatism as doing things merely because they work and warns that churches should not order their lives and ministries around apparent effectiveness alone. He argues that many modern church problems arise when churches think pragmatically rather than biblically and historically. 

This is where Southern Baptists must be careful. Attendance can grow while conviction shrinks. Programs can multiply while discipleship weakens. Giving can increase while doctrine becomes vague. A church can appear successful and still lose its theological center. 

Confessionalism guards against this kind of drift. It reminds us that faithfulness is not measured first by size, speed, popularity, or efficiency, but by obedience to Christ and fidelity to Scripture. 

Confessionalism and Baptist Cooperation 

The current Southern Baptist conversation is not merely academic. It touches the identity of our churches, associations, entities, and convention. Colin Smothers, writing at Christ Over All, argues that the SBC debate over confessionalism is really a debate over identity and association: What is a Southern Baptist church, and who decides? He warns against treating the convention as a kind of “free association” with no meaningful doctrinal boundaries. 

That concern is deeply Baptist. Associations have always required a shared doctrinal basis. Local church autonomy does not mean doctrinal isolation, and cooperation does not mean doctrinal indifference. Baptist churches are autonomous, but when they cooperate, they do so around shared convictions. 

The Baptist Faith and Message is therefore not a mere historical artifact. It is a doctrinal basis for cooperation. It does not answer every theological question, nor does it eliminate every difference among Southern Baptists. But it does establish a common confession around which churches may unite for the Great Commission. 

The Use and Misuse of Confessions 

We should also acknowledge that confessions can be misused. A confession can become a weapon rather than a witness. It can be treated as though it has authority equal to Scripture. It can be used to create unnecessary suspicion among brothers and sisters who share the gospel but differ on secondary matters. 

That is why Baptist Press rightly emphasizes that confessions have subordinate authority under Christ and His Word. 9Marks has also hosted careful Baptist discussion about how churches should hold confessions, reminding readers that “how a statement of faith is used” is often as important as which confession is used. 

So the question is not whether a confession should replace Scripture. It must not. The question is whether churches should clearly state what they believe Scripture teaches. Historically and biblically, Baptists have answered yes. 

A Word to SBAOC Churches 

For the churches of the Spurgeon Baptist Association, this conversation is practical. Every church will make decisions about preaching, worship, membership, leadership, discipline, evangelism, missions, and community engagement. In each decision, we must ask more than “Will this work?” 

We must ask: 

• Is this faithful to Scripture? 

• Is this consistent with our confession of faith? 

• Does this strengthen the church’s witness? 

• Does this promote genuine discipleship? 

• Does this advance the Great Commission? 

Methods matter, but doctrine matters more. Strategy matters, but truth governs strategy. Fruitfulness is desirable, but faithfulness is essential. 

Southern Baptists do not need a cold confessionalism that merely checks doctrinal boxes. Nor do we need restless pragmatism that chases every trend. We need churches that are both deeply rooted and actively engaged, churches that confess the faith once for all delivered to the saints and proclaim that faith with urgency to a lost world. 

The future health of our association will not be secured by novelty, branding, or technique. It will be secured by churches that love the Word of God, preach Christ crucified and risen, disciple believers seriously, and cooperate with doctrinal clarity. 

In an age of pragmatism, may we be confessional people. And in our confessional faithfulness, may the Lord make us genuinely fruitful.