Hubbry Logo
search
logo
Soul competency avatar
Soul competency
Soul competency
current hub
S

Soul competency

logo
Community Hub0 Subscribers
Read side by side
Soul competency
View on Wikipedia
from Wikipedia

Soul competency is a Christian theological perspective on the accountability of each person before God. According to the view, one's family relationships, church membership, or ecclesiastical or religious authorities cannot affect the salvation of one's soul from damnation. Instead, each person is responsible to God for one's own personal faith in Jesus Christ and his death and resurrection.

Baptist view

[edit]

The basic concept of individual soul liberty, is that in matters of religion, each person has the liberty to choose what conscience or soul dictates is right, and is responsible to no one but God for the decision that is made.

A person may then choose to be a Baptist, a member of another Christian denomination, an adherent to another world religion, or to choose no religious belief system, and the church, the government, family and friends may not make the decision or compel the person to choose otherwise. In addition, a person may change one's mind over time.

According to Francis Wayland, president of Brown University (1827–1855), the Puritan minister Roger Williams established the Colony of Rhode Island and Providence Plantations on the fundamental principle of "perfect freedom in religious concerns; or, as he designated it, "SOUL LIBERTY".[a][1]

In line with soul competency, the Southern Baptist Convention has no official creed. They, however, have the Baptist Faith and Message, a statement of "generally held convictions" even as many Southern Baptist churches do not hold to it.[2]

Notes

[edit]

References

[edit]
[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Soul competency

View on Grokipedia
from Grokipedia
Soul competency, also termed soul liberty, is a foundational Baptist doctrine positing that every individual possesses the inherent God-given capacity and direct responsibility to relate to God in matters of faith, salvation, and religious practice, independent of coercive human authorities such as church hierarchies or civil governments.[1][2] This principle underscores personal accountability before God, affirming the right of private judgment in interpreting Scripture and responding to divine truth without mediation or compulsion from others.[3] Articulated prominently by Southern Baptist theologian E. Y. Mullins in his 1908 work The Axioms of Religion, soul competency serves as the "mother principle" from which other Baptist convictions—such as the priesthood of all believers, believer's baptism by immersion, and the separation of church and state—derive their logical coherence.[4][3] While not always enumerated as the singular Baptist distinctive, soul competency is integral to the tradition's emphasis on voluntary faith commitments and congregational autonomy, reflecting biblical precedents of individual choice and divine judgment.[5][1] It has historically supported Baptist advocacy for religious freedom, influencing early American separations of ecclesiastical and political power, though critics argue it can foster unchecked individualism that undermines communal accountability or doctrinal unity within churches.[6][7] In practice, this doctrine manifests in Baptist polity through practices like open communion restricted to professing believers and the rejection of creedal impositions, prioritizing conscience guided by Scripture over institutional mandates.[8]

Definition and Principles

Core Concept

Soul competency is a foundational Baptist doctrine asserting that each individual possesses the inherent, God-given capacity to understand divine truth, respond to the Gospel, and bear personal responsibility for their eternal destiny without reliance on human intermediaries such as priests or institutional hierarchies.[1] This principle emphasizes direct accountability between the human soul and God, rejecting any coercive ecclesiastical authority over personal faith decisions.[2] The concept entails the right of private judgment in interpreting Scripture and religious matters, enabling believers to exercise freedom in accepting or rejecting salvation through Christ based solely on their encounter with God's revelation.[3] It posits that God endows every person with the competence to hear, comprehend, and act upon spiritual truths, underscoring human dignity in religious experience while upholding divine sovereignty in salvation.[1][2] First systematically articulated by Southern Baptist theologian Edgar Young Mullins in his 1908 book The Axioms of Religion, soul competency functions as the "mother principle" from which other Baptist convictions—such as the priesthood of all believers and congregational autonomy—logically derive. Mullins described it as "the competency of the soul in religion under God," affirming that no external human agency can substitute for the individual's direct relation to the divine.[9] This axiom counters traditions of sacramental mediation, insisting instead on voluntary, uncoerced faith as the essence of Christian commitment.[8]

Distinction from Related Doctrines

Soul competency differs from the priesthood of all believers in scope and application. The priesthood doctrine, rooted in passages such as 1 Peter 2:9, affirms that regenerate Christians have direct access to God through Christ, enabling them to perform priestly functions like prayer and ministry without human intermediaries.[10] In contrast, soul competency extends to every human soul, including the unregenerate, asserting that all individuals possess inherent competence and accountability before God to respond to divine revelation, interpret Scripture, and make religious decisions, even if they err or reject faith.[11] This universal application underscores personal responsibility irrespective of belief status, whereas priesthood pertains exclusively to those indwelt by the Holy Spirit.[10] While often conflated with soul liberty—the Baptist emphasis on freedom of conscience and private judgment—soul competency prioritizes the God-given capacity and duty of each person to deal directly with God, rather than merely the absence of coercion.[1] Soul liberty, as articulated in early Baptist confessions like the 1611 Standard Confession, focuses on immunity from civil or ecclesiastical compulsion in matters of faith, supporting religious toleration.[3] Soul competency, formalized by E.Y. Mullins in 1908, builds on this by insisting on the soul's intrinsic ability to discern truth and bear eternal consequences, implying not just liberty but moral competence under divine judgment.[1] Critics within Baptist circles, such as Tom Nettles in 2005, argue that overemphasizing competency risks diluting communal accountability, yet proponents maintain it undergirds liberty without equating to unchecked autonomy.[12] Soul competency is not identical to sola scriptura, the Reformation principle that Scripture alone is the ultimate authority. Sola scriptura establishes the Bible's sufficiency for doctrine and practice but allows for interpretive aids like creeds or councils in communal settings.[13] Soul competency, however, vests interpretive responsibility primarily in the individual soul's direct engagement with God via Scripture, rejecting any infallible human magisterium and affirming the right—even for the erring individual—to private judgment.[3] This distinction highlights competency's radical individualism, which can lead to diverse convictions but demands personal accountability, unlike sola scriptura's broader ecclesial framework.[13]

Historical Origins

Antecedents in Baptist Tradition

The doctrine of soul competency emerged from early Baptist convictions about individual accountability to God, which rejected coercive religious structures and emphasized voluntary faith. In 1609, John Smyth established the first Baptist congregation in Amsterdam among English exiles, insisting on believer's baptism as an act of personal conviction rather than inherited membership.[3] This practice presupposed each person's capacity to discern and respond to divine truth independently, without mediation by state or familial authority. Thomas Helwys advanced this principle upon returning to England in 1611, founding the first Baptist church on English soil at Spitalfields, London, in 1612. In his treatise A Short Declaration of the Mystery of Iniquity (1612), Helwys argued that "the king is a mortal man, and not God, therefore hath no power over the immortal souls of his subjects," extending religious liberty even to Turks, Jews, and heretics.[14] [15] This assertion of soul autonomy challenged absolutist monarchy and Anglican hierarchy, grounding Baptist separatism in the direct responsibility of individuals before God for their eternal destiny. These English Baptist origins influenced colonial developments, particularly through Roger Williams, who arrived in New England in 1631 and founded the first Baptist church in Providence in 1638. Williams coined the term "soul liberty" to describe the inviolable freedom of conscience, declaring in The Bloudy Tenent of Persecution (1644) that coerced faith profanes true worship and that civil magistrates lack authority over spiritual matters.[16] [3] His establishment of Rhode Island as a haven for religious dissenters in 1636 embodied this ethic, prioritizing personal divine encounter over communal enforcement. Underpinning these views was the Baptist interpretation of the priesthood of all believers, which affirmed direct access to God via Christ alone, as reflected in the First London Baptist Confession of 1644. This document rejected priestly orders and episcopal oversight, stating that "all true believers... are made priests unto God," capable of offering spiritual sacrifices without human intercession.[17] [18] Such ecclesiology fostered congregational autonomy while vesting ultimate religious competence in the individual soul, distinguishing Baptists from paedobaptist traditions that incorporated covenantal infancy.

Formal Articulation by E.Y. Mullins

In The Axioms of Religion: A New Interpretation of the Baptist Faith, published in 1908, Edgar Young Mullins, then president of the Southern Baptist Theological Seminary, formally articulated soul competency as the foundational axiom of Baptist theology.[4] Mullins described it as "the competency of the soul in religion under God," positing this principle as the "sufficient statement of the historical significance of the Baptists."[5] He emphasized that every individual soul possesses the inherent capacity and right to approach God directly, without the necessity of human priests, ecclesiastical hierarchies, or state authorities as intermediaries.[19] Mullins elaborated that this competency entails personal responsibility to God alone, excluding any coercive mediation that would infringe on the soul's direct accountability.[20] He rooted it in the biblical affirmation of human dignity and divine accessibility, arguing that "God has made of one blood all nations of men" and rendered the soul answerable solely to its Creator.[21] This formulation rejected sacramental systems or institutional gatekeeping, aligning instead with the priesthood of all believers and voluntary faith professions.[22] By framing soul competency as axiomatic, Mullins sought to reinterpret Baptist identity amid early 20th-century theological shifts, linking it causally to core practices such as believer's baptism by immersion and congregational self-governance.[9] He contended that this principle undergirds religious liberty, as any external compulsion in spiritual matters violates the soul's God-given autonomy.[23] Mullins' articulation, drawn from scriptural precedents and Baptist historical precedents, positioned it as a bulwark against both authoritarian ecclesiologies and secular impositions, influencing subsequent Southern Baptist confessions like the 1925 Baptist Faith and Message.[24]

Theological Foundations

Biblical Basis

The doctrine of soul competency finds its primary biblical foundation in passages emphasizing individual accountability to God without mediation by human authorities or inheritance of ancestral guilt. Ezekiel 18:1-20 explicitly rejects the notion of vicarious responsibility, stating that "the soul who sins shall die" and affirming that "the righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself," thereby underscoring each person's direct responsibility before God for their own actions.[25] This principle is echoed in Jeremiah 31:29-30, where God declares an end to the proverb about children suffering for parents' sins, insisting that "everyone shall die for his own iniquity."[25] Such texts establish the competency of the individual soul to respond to divine commands independently. Further support arises from scriptures highlighting personal freedom in faith decisions and direct access to God through Christ. Joshua 24:15 calls upon individuals to "choose this day whom you will serve," presupposing the God-given capacity for deliberate selection in matters of allegiance and worship.[26] Similarly, John 3:16-21 presents belief in the Son as a volitional act available to "whoever believes," with condemnation reserved for those who reject light due to their own deeds, implying inherent competence to discern and respond to truth.[26] Galatians 5:1 reinforces this liberty, declaring that Christ has set believers free for a purpose that precludes coercion or external judgment of conscience, as noted in 1 Corinthians 10:29.[1] The absence of human intermediaries is grounded in the New Testament's portrayal of Christ's sole mediatorial role, enabling unhindered personal communion with God. First Timothy 2:5-6 identifies "one mediator between God and men, the man Christ Jesus," who gave himself as a ransom for all, negating priestly hierarchies.[25] Hebrews 4:14-16 invites believers to "draw near to the throne of grace" with confidence through the great high priest Jesus, affirming equal access for all without distinction between laity and clergy.[13] These provisions collectively underpin the Baptist interpretation of soul competency as rooted in humanity's created capacity for direct divine encounter and judgment.

Relation to Human Nature and Divine Accountability

Soul competency posits that human nature, as endowed by God, includes the inherent capacity for rational and moral decision-making in spiritual matters, enabling each individual to respond directly to divine revelation without ecclesiastical mediation. This anthropological foundation draws from the biblical affirmation of humanity's creation in God's image (Genesis 1:26-27), which confers volitional freedom and personal agency, allowing souls to exercise judgment in faith and ethics.[2][13] E.Y. Mullins articulated this in his 1908 work The Axioms of Religion, describing the soul's competency as the "right of private judgment" rooted in the individual's direct relational ability with the divine, independent of human authorities.[9] In relation to divine accountability, soul competency underscores that each person stands personally responsible before God for their salvation and conduct, bypassing priestly or institutional proxies beyond Christ's sole mediation (Hebrews 4:14-16; 1 Timothy 2:5). This doctrine rejects hierarchical structures that impose salvific obligations, insisting instead on unmediated accountability that aligns with God's sovereign judgment over individual hearts.[13][2] Mullins emphasized this as an axiomatic truth applicable to all humans, irrespective of belief, wherein rejection of God incurs direct culpability rather than derivative guilt through communal proxies.[24] The interplay between human nature and divine accountability in soul competency thus affirms a realist view of causation: human choices effect eternal outcomes under God's unerring scrutiny, fostering a theology where personal faith—uncoerced and self-determined—fulfills the divine mandate for repentance and belief (Acts 17:30). Critics, however, contend this elevates individual autonomy to potentially undermine collective biblical admonitions on mutual accountability (e.g., Galatians 6:1-2), though proponents maintain it preserves the integrity of voluntary covenantal bonds in Baptist polity.[26][8]

Implications for Baptist Practice

Individual Faith and Religious Liberty

Soul competency underscores the Baptist conviction that each individual stands directly accountable to God in matters of faith, possessing the inherent capacity to discern divine truth through Scripture without mandatory ecclesiastical mediation. This principle posits that genuine faith arises from personal conviction rather than imposed doctrine, affirming the priesthood of all believers as delineated in 1 Peter 2:9, where every person functions as a priest before God. In Baptist practice, this manifests in practices such as believer's baptism, which requires a voluntary profession of faith, rejecting infant baptism as insufficient for authentic spiritual commitment.[26] Consequently, individual faith is viewed as an uncoerced response to God's call, emphasizing personal responsibility over collective or hierarchical enforcement.[27] The doctrine inextricably links to religious liberty, asserting that no human institution—be it church, state, or society—holds authority to coerce belief or conscience, as faith compelled by external force contradicts the soul's direct relation to God. E.Y. Mullins, in his 1908 work The Axioms of Religion, articulated soul competency as the foundational axiom enabling this liberty, arguing it safeguards democracy by preventing theocratic overreach and ensuring voluntary adherence to truth.[4] Baptists historically championed this through advocacy for church-state separation, as seen in the Southern Baptist Convention's formation of the Ethics & Religious Liberty Commission, which defends the right to uncoerced belief and evangelism without governmental hindrance.[28] This extends liberty not only to Christians but to all persons, reflecting the Baptist heritage from figures like Roger Williams, who in 1636 established Providence as a haven for conscience freedom, predating Mullins' formalization but aligning with the principle's implications.[29] In practice, soul competency fosters congregational autonomy while prohibiting inquisitorial oversight within churches, allowing members to interpret Scripture individually yet submit to community discipline only by mutual consent. This balance counters potential abuses of authority, as Mullins warned against priestly or statist intrusions that undermine personal accountability to God.[3] Southern Baptists continue to invoke it in defending First Amendment protections, viewing religious liberty as essential for gospel proclamation and societal pluralism, though debates persist on whether unchecked individualism erodes communal standards.[28]

Church Governance and Authority

Soul competency underpins Baptist ecclesiology by affirming that the authority in church governance derives from the voluntary covenant of regenerate individuals, each directly accountable to God, rather than from hierarchical structures or imposed clerical rule. This doctrine supports congregational polity, where the local church functions as an autonomous body capable of self-government under Scripture, without subordination to external denominational or episcopal oversight.[24][13] In practice, this manifests in democratic decision-making processes, such as congregational votes on matters like pastoral selection, doctrinal statements, and discipline, reflecting the collective exercise of private judgment by competent souls. Pastors and leaders hold authority as servants and teachers, not as infallible mediators, with their influence limited by the congregation's biblical discernment and the absence of coercive power. E.Y. Mullins articulated this in his 1908 work The Axioms of Religion, positioning soul competency as the foundation for both individual priesthood and church autonomy, ensuring that governance remains a mutual accountability rather than top-down control.[3][26] This approach contrasts with presbyterian or episcopal systems by rejecting intermediary human authorities between the believer and God, thereby safeguarding against abuses of power while emphasizing scriptural sufficiency as the ultimate guide for church order. Historical Baptist confessions, such as the 1689 London Baptist Confession, implicitly affirm this through provisions for church officers elected by members and congregational discipline, though Mullins' explicit linkage elevated individual competency as the causal driver of such structures.[30][24]

Criticisms and Debates

Charges of Hyper-Individualism

Critics within Baptist theology, particularly conservatives, contend that soul competency elevates individual autonomy to an extreme, fostering hyper-individualism that diminishes the role of church community and authority.[31] This charge posits that by asserting each soul's direct responsibility to God without mandatory intermediaries, the doctrine encourages subjectivism, where personal interpretation overrides collective discernment, confessional standards, and mutual accountability.[6][26] Theologian Curtis Freeman has labeled soul competency a "myth" invented by E.Y. Mullins, arguing it revives gnostic-like emphases on a disembodied individual soul, providing no robust basis for ecclesiology and stifling communal formation and socio-political engagement within the church.[31] Similarly, in analyses of Baptist ecclesial decline, the doctrine is blamed for seeding excessive individualism, resulting in shallow discipleship, vapid theology, meaningless church membership, lax discipline, and a consumeristic "church-hopping" culture that erodes covenantal community.[32] During the Southern Baptist Convention's conservative resurgence in the late 1970s through 1990s, moderates invoked soul competency to defend personal interpretive freedom against perceived authoritarianism, prompting conservative critiques that it enabled unchecked individualism and theological relativism, ultimately undercutting denominational consensus and biblical authority.[33][34] Proponents of this view, including figures like Albert Mohler, highlight how Mullins' stress on religious experience over structured ecclesial life has contributed to fragmented Baptist identity, prioritizing solitary soul liberty over the interdependent body of Christ described in New Testament ecclesiology.[33][32]

Conflicts with Ecclesial Accountability

Critics contend that soul competency, by asserting the direct and unmediated accountability of each individual to God, inherently tensions with ecclesial accountability, wherein the church collectively exercises authority over doctrine, discipline, and member conduct as depicted in New Testament passages such as Matthew 18:15–17 and 1 Corinthians 5:1–5.[6] This principle, formalized by E.Y. Mullins in the early 20th century, prioritizes personal conscience and interpretation of Scripture, potentially rendering ecclesiastical structures secondary or optional, thereby fostering a view where no human institution—including the local church—can interpose between the soul and divine judgment.[35] Prominent Southern Baptist theologian Albert Mohler has described soul competency as functioning like "an acid dissolving religious authority, congregationalism, confessionalism and mutual theological accountability," arguing that its unchecked emphasis erodes the church's capacity to enforce shared convictions and maintain doctrinal unity.[36] Similarly, analyses within Baptist scholarship highlight how it promotes hyper-individualism and subjectivism, neglecting the communal role of the church in guiding believers and applying corrective discipline, as individual autonomy may override collective decisions on membership or orthodoxy.[26] In practice, this manifests in resistance to church covenants or excommunications, where adherents invoke soul competency to affirm personal standing with God irrespective of congregational censure.[35] Such conflicts have fueled debates within Baptist circles, particularly between congregationalist traditions valuing voluntary association and those advocating stronger elder or confessional oversight, with detractors warning that unchecked soul competency contributes to doctrinal fragmentation observed in mid-20th-century Southern Baptist declines.[6] Proponents counter that it safeguards against clerical abuse, yet the tension persists, as evidenced in ongoing discussions over balancing individual liberty with the church's biblical mandate for accountability.[26]

Contemporary Relevance

Role in Southern Baptist Conflicts

Soul competency, as a foundational Baptist principle asserting the direct accountability of individuals and congregations to God, has frequently surfaced in Southern Baptist Convention (SBC) disputes over the balance between local church autonomy and cooperative denominational standards. This tension manifests in resistance to perceived encroachments on congregational independence, where soul competency justifies churches' rights to self-govern without external mandates, even as the SBC seeks doctrinal alignment for missions funding and entity elections.[37] A prominent example arose during the SBC's Conservative Resurgence from 1979 to the early 1990s, when moderates appealed to soul competency to defend interpretive freedom against conservative efforts to install biblically faithful leaders in seminaries and agencies, arguing that private judgment precluded imposed orthodoxy. Conservatives countered that unchecked soul competency fostered theological drift, prioritizing empirical fidelity to Scripture over individualistic liberty, though the principle ultimately supported the voluntary cooperation model that enabled the shift without dissolving church ties.[38] In recent years, soul competency has centrally figured in debates over the Law Amendment, introduced by Virginia pastor Mike Law on June 14, 2022, at the SBC Annual Meeting in Anaheim, California. The proposal sought to amend the SBC Constitution's Article III to require cooperating churches to "affirm, appoint, or employ only men as any kind of pastor or elder as qualified by Scripture," aligning with the Baptist Faith and Message 2000's complementarian stance on pastoral roles. Opponents, including former SBC President J.D. Greear, argued that it violated soul competency by centralizing confessional enforcement, potentially disqualifying autonomous churches based on their internal interpretations rather than voluntary affirmations.[39][40] The amendment failed its initial constitutional reading on June 13, 2023, in New Orleans, receiving 61% support—short of the two-thirds majority needed—and was resubmitted but defeated again on June 11, 2024, in Indianapolis with 61.45% approval, highlighting persistent divisions. Proponents, such as SBC Executive Committee CEO Kevin Ezell, maintained that soul competency permits churches to opt into cooperation under shared parameters without negating autonomy, as non-affirming churches could simply disaffiliate, preserving the principle's emphasis on voluntary accountability.[37][41] Critics, however, viewed it as a departure from historic Baptist polity, where soul competency precludes the convention from vetting local leadership beyond basic cooperation metrics like financial contributions and messenger eligibility.[42] These conflicts extend to the SBC's sexual abuse reforms post-2019 Guidepost Solutions report, where soul competency and resultant church autonomy constrained Executive Committee interventions, as entities lack authority to mandate compliance across 47,000 independent congregations. For instance, resistance to centralized databases or reporting stemmed from fears of eroding individual and congregational competency before God, prioritizing local discipline over convention-wide mechanisms despite documented failures in over 700 abuse cases since 2000.[20] The principle thus both enables SBC flexibility and exacerbates fractures, as empirical data on abuse mishandling and doctrinal variances underscore causal links between radical autonomy and accountability gaps.[43]

Ongoing Theological Discussions

Theological discussions on soul competency continue to grapple with its precise role within Baptist ecclesiology, particularly whether it constitutes the foundational "mother principle" as articulated by E.Y. Mullins in 1908, or if it must be subordinated to other distinctives such as regenerate church membership. Mullins defined soul competency as "the right of private judgment in religious matters and in the interpretation of the Scriptures," positioning it as the hub from which other Baptist beliefs radiate.[3] However, critics argue this elevation risks prioritizing individual autonomy over communal accountability, citing historical Particular Baptist figures like Thomas Patient (1591–1666), who emphasized believer's baptism and church purity as prerequisites for fellowship rather than unfettered personal liberty.[3] In a 2020 analysis, theologian Samuel Renihan contends that Mullins' framework, while advancing religious liberty, inadvertently undermines regenerate membership by allowing unregenerate individuals to claim interpretive competence without ecclesiastical oversight, a tension evident in modern Baptist churches where membership rolls often exceed active attendance.[3][44] Recent scholarship highlights soul competency's entanglement with broader debates on church governance and cultural engagement. For instance, a 2022 examination of Mullins' axioms affirms its basis in the indwelling Christ enabling personal scriptural interpretation but warns against its extension into political quietism, such as rejecting public advocacy for Christian moral standards in education or law.[20] Proponents defend it as safeguarding intellectual freedom against state coercion, yet acknowledge risks of devolving into hyper-individualism, as seen in critiques of its historical shift from "church competence" to soul-focused models, which some trace to Enlightenment influences eroding confessional discipline.[20][24] In Baptist identity conflicts, moderates have invoked soul competency to justify doctrinal innovation, prompting conservative responses that tie liberty to orthodox scriptural authority rather than unchecked private judgment, as exemplified by the 1979 Southern Baptist Convention resurgence and subsequent fellowships like the Cooperative Baptist Fellowship.[38] As of 2025, discussions increasingly address soul competency's cultural ramifications, with calls to reframe it amid secular privatization trends. A March 2025 article argues that its 20th-century prominence, amplified by figures like Mullins and George Truett, has fostered weak church discipline and reluctance to assert Christianity's public role, diverging from earlier Baptist visions of virtuous civic influence as articulated by Isaac Backus (1724–1806).[44] Theologians like Albert Mohler advocate recovering a balanced church-state harmony, critiquing overreliance on individualism that privatizes faith and cedes cultural ground.[44] These debates underscore a meta-concern: while soul competency upholds human dignity before God, its unchecked application may dilute ecclesial authority, prompting renewed emphasis on integrating personal competence with covenantal community standards derived from Scripture.[3][44]

References

  1. Is Soul Competency THE Baptist Distinctive? - BaptistDistinctives.org
  2. Soul competency - Theopedia
  3. Soul Competency or Regenerate Church Membership?
  4. E. Y. Mullins: The Axioms of Religion - AlbertMohler.com
  5. [PDF] The Meaning of Soul Competency The Bible and Soul Competency
  6. Is Soul Competency Under Attack? - The Alabama Baptist
  7. Baptist Distinctives - Individual Soul Liberty
  8. “Soul Competency Takes a Vacation”
  9. https://pilgrimsinterest.substack.com/p/ey-mullins-the-axioms-of-religion
  10. Baptists: The Priesthood of The Believer or of Believers?
  11. [PDF] The Priesthood of the Believer in Baptist Ecclesiology
  12. Nettles defends biblical identity of Baptists versus 'soul-liberty'
  13. Baptist Theology - The Gospel Coalition
  14. Thomas Helwys | The First Amendment Encyclopedia
  15. Thomas Helwys: Father of Religious Freedom
  16. Roger Williams, A Plea for Religious Liberty - Digital History
  17. Doing Ministry Baptist Style: The Priesthood of Believers, by Carolyn ...
  18. 17th Century Baptist Confessions of Faith - vor.org
  19. Book Review: “Axioms of Religion” by E. Y. Mullins - Marc the Baptist
  20. Edgar Mullins' Axioms and 2022 America - | SHARPER IRON
  21. All Agnostics Here - Religion Online
  22. The Baptist ecclesiology of E. Y. Mullins: individualism and ... - Gale
  23. Religious Liberty as a Baptist Distinctive - Christian Ethics Today
  24. [PDF] From Church Competence to Soul Competence:
  25. [PDF] Ezekiel-18-01-20-Soul-Competency.pdf
  26. Is Soul Competency THE Baptist Distinctive?
  27. Baptist Foundations - Soul Competency - Logos Sermons
  28. Southern Baptists and religious liberty - ERLC
  29. [PDF] The Baptist Contribution to Liberty - Institute for Faith and Learning
  30. Baptist Autonomy: Difficulties and Benefits
  31. [PDF] Winter 99 SBJT - The Southern Baptist Theological Seminary
  32. Individualism and the Anemic American Church
  33. "The Axioms of Religion" - A New Edition - AlbertMohler.com
  34. [PDF] THEOLOGICAL REVIEW
  35. Soul Compentency - The Puritan Board
  36. Mohler stresses need for biblical authority | The Alabama Baptist
  37. Commentary: SBC CEO on the Law Amendment - Baptist Standard
  38. Free to Be or Free to Believe? What the Battle for Baptist Identity ...
  39. The Law Amendment and The Great Commission Resurgence
  40. Responding to Three Concerns about the Law Amendment
  41. https://brnow.org/news/southern-baptist-pastors-plan-to-bring-so-called-law-amendment-to-2025-annual-meeting/
  42. FIRST-PERSON: Three concerns regarding the Law Amendment
  43. Southern Baptist Ghosts - First Things
  44. Back to Backus: Baptists and the Pursuit of a Sweet Harmony ...
User Avatar
No comments yet.