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Was John Bunyan a Baptist? A Test Case in Historical Method

July 29th, 2014 Posted in 17th Century, Baptist Life & Thought, Church History, Eminent Christians, Historians, Theology

By Nathan A. Finn

In recent weeks, I’ve been reflecting quite a bit on the life and legacy of John Bunyan (1628–1688). Some readers will know that Bunyan was the famous tinker-turned-pastor who spent most of 1660 to 1672 (and a few months in 1675) imprisoned for preaching illegally during the reign of King Charles II. This was a season when many Dissenting pastors, including Baptists, were fined and often imprisoned for violating the Clarendon Code, a series of laws meant to promote Episcopal uniformity in Britain. Over 2000 Puritan ministers lost their pulpits during the “Great Ejection” of 1662 alone.

No doubt even more readers will know that Bunyan authored the famous allegory Pilgrim’s Progress (1678), a work that has remained continuously in print, been translated into over 200 languages, and likely outsold every book in the English language besides the King James Bible. Of course, Bunyan also wrote numerous other books and tracts, including his famous spiritual autobiography Grace Abounding to the Chief of Sinners (1666) and the allegory The Holy War, which focuses on cosmic spiritual warfare (1682).

What many readers may not know is that scholars have debated whether or not Bunyan was a Baptist or a Congregationalist since at least the late-1800s. There are several reasons for this debate. First, Bunyan’s church in Bedford, which began as a Congregationalist (Independent) meeting, seems to have embraced a dual baptismal practice prior to his pastorate. Second, though there is no evidence the church baptized infants during Bunyan’s pastorate, the church continued an open membership policy that included both credobaptists and pedobaptists. (Bunyan even engaged in a literary debate with William Kiffin, among others, over the relationship between the ordinances and church membership.) Finally, after Bunyan’s death in 1688, the church gravitated toward mainstream Congregationalism and rejected credobaptism as a normative practice.

For these reasons, scholars have tended to fall into three camps when debating Bunyan’s baptism bona fides. First, some scholars argue he was not a Baptist, but rather was a Congregationalist who privately preferred credobaptism to pedobaptism. Second, some scholars argue that Bunyan was an “Independent Baptist,” i.e., a Baptist who practiced open membership. Finally, some scholars punt (ahem) and suggest that Bunyan was “baptistic,” but falls short of being a consistent Baptist.

This makes for a good test case in historical method.  A growing number of scholars argue there was considerable interchange and even intercommunion between various Dissenters prior to 1660. It was not unusual for one to move between Baptist, Presbyterian, Congregationalist, and even Quaker meetings during his lifetime (besides other lesser-known sects and the Church of England). Among Baptists, even the very terms “General Baptist” and “Particular Baptist” are arguably anachronistic when used prior to the 1640s, because the two groups were different trajectories rather than fully formed denominational traditions.

Furthermore, many scholars of the Independents in particular suggest that there was a great diversity of baptismal views in the tradition prior to the adoption of the Savoy Declaration in 1658. In other words, it was perfectly possible, even acceptable to be an anti-pedobaptist Independent, yet not self-identify as a Baptist (the latter carried considerable cultural baggage due to frequent association with Anabaptism). Other historians have suggested that there was a “dotted line” between many Independents and their Particular Baptist friends.

Finally, there is no doubt that a number of self-identified Baptist congregations, all of which had their roots in Independency, did practice an open membership policy, at least for a season. Examples include Henry Jessey’s congregation in London, the Broadmead Church in Bristol, the Baptist meeting in Oxford, and some Welsh Baptist congregations.

As in so many historical debates that touch upon the nature of Baptist identity, the answer to the question of whether or not Bunyan was a Baptist depends upon whether one is speaking descriptively or prescriptively. From a descriptive standpoint, I find it hard to argue that Bunyan was anything other than a Baptist, at least during his years of formal pastoral ministry. He was an Independent Baptist who practiced open membership and open communion. While this was a minority position, it was not unknown among British Baptists. For the past century, this exact position has been quite common among Baptists in the British Isles and Australasia (and, increasingly, in North America).

This does not mean I agree with Bunyan from a descriptive standpoint—far from it. I reject Bunyan’s contention that baptism and the Lord’s Supper are private ordinances that are not directly related to the church. Scripturally, I see a close connection between the ordinances and the church, leading me to affirm a closed membership that restricts communion to biblically baptized believers. However, for me to hold Bunyan to my prescriptive convictions would be to confuse the work of the historian with the work of the theologian. The same point could be made about nearly all General Baptists and, eventually, Particular Baptists prior to 1641/1642; their baptism by affusion does not measure up to my theological standards, but for historical reasons I consider them to be Baptists.

Historians of Christianity will always be tempted to be theologians. And, of course, one cannot be a very good historian of Christianity if he or she doesn’t understand theology. Nevertheless, the task of the historian is primarily descriptive, whereas the task of the theologian is primarily prescriptive. We would do well to avoid confusing the two, even when we hold very strong theological convictions. As a historian, I have little doubt Bunyan was a Baptist. As a theologian, I have strong disagreements with aspects of Bunyan’s ecclesiology. It’s a matter of description versus prescription, and for the historian, the former ought to win every time.

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Nathan A. Finn is associate professor of historical theology and Baptist Studies at Southeastern Baptist Theological Seminary. He is also an elder at First Baptist Church of Durham, NC and a fellow of the Andrew Fuller Center for Baptist Studies.

This entry was posted on Tuesday, July 29th, 2014 at 9:11 am and is filed under 17th Century, Baptist Life & Thought, Church History, Eminent Christians, Historians, Theology. You can follow any responses to this entry through the RSS 2.0 feed. Both comments and pings are currently closed.

5 Responses to “Was John Bunyan a Baptist? A Test Case in Historical Method”

  1. Ben Stratton Says:

    Nathan,

    A while back I heard an additional piece of historical information about Bunyan that was interesting. It seems that baptismal certificates were found where Bunyan had allowed some of his children to be baptized as infants. If this is true, its further proof that Bunyan wasn’t much of a Baptist.

  2. Scott Gordon Says:

    Interesting post Nathan, but my question is whether Bunyan would have been a “Particular” Baptist or a “General” Baptist assuming he was a Baptist. Unfortunately it seems he was “General” judging from his book Reprobation Asserted.

  3. Jeff Straub Says:

    Nathan, I debated this with Tom Nettles when I studied under him at Southern. At best, Mr Bunyan was conflicted. I really do not know what is served by defending him as a Baptist, and IMO, much is lost. He was immersed to be sure. But does this alone make one a Baptist? Hardly! The record of Bunyan is far from certain and this alone suggests caution. Moreover, I take exception that the work of the Christian historian is merely descriptive. But that us another matter!

  4. Stan Fowler Says:

    Nathan, this is a helpful reminder of the complexities of the 17th century and the tendency to ignore the diversity of the Baptist tradition. Some things that eventually came to be thought of as Baptist distinctives were clearly not uniform in the formative century. The ideas of “two offices” and “two ordinances” come to mind. The category of “ordinance” certainly included ministry of the Word and prayer in addition to baptism and the Lord’s Supper, and sometimes laying on of hands after baptism. The list of non-negotiables in defining Baptists historically may be shorter than we think.

  5. Bart Barber Says:

    My inquiry is the same as Ben’s. What ought to be made of the suggestion that Bunyan submitted his own children to pedobaptism? Let’s suppose that he preferred believer’s baptism to infant sprinkling, but not so much that he would risk the consternation of his wife over the matter. Would he still be a Baptist according to descriptive standards?

    To make the question more interesting, in a recent discussion with a Roman Catholic priest in Senegal, he said “Of course, immersion is the biblical way of baptism. After all, the Greek word baptizo means ‘to dip.’ But the parents want us to baptize their children, so we do it.” Is that Roman Catholic priest ALSO a Baptist by descriptive standards?

    I love to make trouble among friends. :-)