Free Will Baptist

Free Will Baptists are a specific subgroup of the General Baptist tradition. They are defined by their emphasis on free salvation and the concept of free will. This belief system holds that God desires salvation for all people. However, followers believe God has sovereignly given humans the choice to accept or reject the sacrifice of Jesus Christ. This distinction is central to their identity within the broader Baptist family.

The theological mechanism of Free Will Baptist salvation centers on the role of faith. They teach that an individual is "saved by faith and kept by faith." This means that faith is the necessary condition for salvation. To support this, some members point to the Greek word for "believeth" in the Gospel of John. They interpret this as a continuous action. Therefore, a person must continue to believe to remain in their faith. This leads them to reject the idea that someone is "once saved, always saved." Instead, they believe people must watch and pray to avoid losing their faith.

Free Will Baptists practice several specific religious ordinances. These are sacred rites that they observe during worship. The three main ordinances are baptism, the Lord's Supper, and foot washing. While many Baptists do not practice foot washing, it is a tradition for some Free Will Baptists. Their lifestyle often includes specific commitments like teetotalism, which is the practice of not drinking alcohol. They also practice voluntary tithing, which is the giving of money to the church. Additionally, many members observe the Christian Sabbath by not working on Sundays. They also hold different views on eschatology, which is the study of end times, including Amillennialism or Historical Premillennialism.

The history of the movement is divided into two distinct American branches. The first is the Palmer-line, which began in the American colonies. It traces back to English General Baptists who settled in Carolina. In 1702, non-organized General Baptists in Carolina requested help from England. Although no help arrived, Paul Palmer established the Free Will Baptist Church of Chowan in North Carolina in 1727. This movement grew to over 20 churches by 1755. However, missionary work from the Philadelphia Baptist Association later turned many of these churches toward Calvinism. By 1770, only four churches and four ministers remained in this line.

The second branch is the Randall-line, which emerged in the North. Benjamin Randall founded this movement in the late 18th century. He initially joined the Particular Baptists in 1776. However, he broke away in 1779 due to their strict views on predestination. In 1780, Randall formed a church in New Durham, New Hampshire. He combined the words "free" and "will" into a single word. This line grew rapidly, with twelve churches established by 1782. In 1841, Randall's group merged with the Free Communion Baptists to form the Free Baptists. This branch later split into the "Bullockites" and the "Buzzelites" in 1835.

For a long time, the Northern and Southern branches remained separate. While they had friendly relations, the issue of slavery and the Civil War prevented a formal union. It was not until the 20th century that they could unite. On November 5, 1935, representatives met in Nashville, Tennessee. They organized the National Association of Free Will Baptists. This group now serves as the largest umbrella for Free Will Baptist churches. Other significant bodies include the Original Free Will Baptist Convention, which was organized in 1913. This convention is based in North Carolina and conducts missions in eight different countries, including Nepal and the Philippines.

Today, the Free Will Baptist community is composed of many different organizations. The United American Free Will Baptist Church is the largest body for African-American Free Will Baptists. It was organized in 1901 and is based in Kinston, North Carolina. There is also the United American Free Will Baptist Conference, which formed in 1968. Some groups remain unaffiliated with larger national associations. Researchers have identified at least 10 such local associations. These unaffiliated groups include over 300 churches and approximately 22,000 members. This diversity shows how the original ideas of the 17th and 18th centuries continue to shape different communities today.