Pastoral Theology in the Baptist Tradition: Distinctives and Directions for the Contemporary Church
R. Robert Creech
Baker Academic (2021). 259 pp.
Book Review
In Pastoral Theology in the Baptist Tradition, Robert Creech explores the traditional loci of pastoral ministry in Baptist thought and history. From call to ministry to leadership dynamics, Creech carefully assesses how Baptists have understood the role and function of the pastor. Creech argues that Baptist pastoral theology is most concerned about what Scripture says on specific pastoral functions. Thus, the book explores the Baptist approach of “this is that,” grounding pastoral practice in clear biblical precedence. Baptist theologians and pastors will directly benefit from this work, yet concerned with the office of pastor, models of pastoral theology, and considering leadership in ecclesiastical traditions should value Creech and his work in this volume.
Part one establishes the foundational understanding of “shepherd” and one’s call and ordination to ministry in Baptist perspective. Baptists are not known for a formal ordination process, though a Baptist idea of ordination has existed from the beginning. The thread woven throughout the notion and function of the “priesthood of all believers” is derived mainly from Heb 7:25–28 along with other related passages regarding the equality of individual Christians. Baptists have sought to maintain a balance of understanding the role of shepherd without elevating the position over the value of individual members. Thus, most Baptists have viewed ordination in functional terms, setting one apart for the task of shepherding without affirming extra-biblical authority. In this section, Creech addresses the controversial topic of women in ministry within Baptist life. Stating his position as in favor of women in the pastorate, Creech charitably interacts with all viewpoints. Many Baptists have seen the role of pastor-elder as primarily reserved for men based on texts such as 1 Tim 3:1–7 and Titus 1:5–9. Indeed, for most of Baptist history the “dominant practice . . . has been to have only men preach and serve as pastors” (82). To demonstrate a favorable view of female pastors, Creech recounts several historical examples and highlights the Baptist distinctive of the priesthood of believers as well as local church autonomy. Whether one favors women serving as pastors/preachers or not, Creech raises a valid concern: women called into ministry should feel valued and supported in that call. Even for Baptists who reserve the role of pastor for men, tangible pathways for women in ministry should be promoted.
Part two focuses on the proclamation ministry of the pastor in preaching and witness. Baptists have historically shined in these areas. While Baptist do not typically claim a prophetic or apostolic office, the role of preaching is heavily influenced from the prophetic oracles and apostolic practice (99). Baptist preaching has traditionally been a central facet of church worship, with the pulpit often being the focal point of Baptist worship and architectural design (111). Like the consistency of preaching in Baptist traditions, evangelism and missions have dominated much of Baptist ministry work. Baptists such as Andrew Fuller, William Carey, and Adoniram Judson represent the forefathers of the modern mission movement. The ministry of figures such as Billy Graham show the predominance of Baptists in evangelistic efforts. The area of missions and evangelism is also populated by several Baptist women such as Lottie Moon and Annie Armstrong. Creech identifies the ongoing need of Baptist ministry leaders to create a sense of “sentness” for Baptist congregations (130–31).
In part three, Creech identifies what he calls the “priestly” function of Baptist pastoral ministry. While maintaining an understanding of Baptist ordination as functional rather than sacramental, Creech maintains that ministers still serve an intercessory role for the congregation. This intercessory notion relates to the aspects of pastoral ministry in corporate worship. Creech capably navigates discussions of how Baptists have viewed the ordinances without getting too distracted from the main task. While Baptists have categorically rejected the sacramental notion of the Lord’s Supper and Baptism, some Baptists have sought to maintain a higher view of these corporate acts in Baptist life (142–52). Creech issues a compelling challenge to readers: “The challenge for Baptist pastors is to help our congregations hold a high view of these acts of worship, seeing them as more than ‘mere symbols,’ as deputy significant signs that Christ has graciously given to us for our spiritual nourishment” (152). Creech concludes this section with an overview of pastoral care and spiritual formation in church history and the Baptist tradition, with particular attention to Dallas Willard as a significant Baptist influence in spiritual formation. Willard contended that pastors were to lead their congregations with “authentic knowledge of spiritual truth” for the sake of making disciples for the sake of the community and the world (182).
The final section of the book discusses the aspects of pastoral ministry related to leadership. Though leadership insights are dispersed throughout the text, Creech specifically has the notion of “servant” in mind in regard to pastoral leadership. Reemphasizing insights from chapter 2 on ordination, Creech notes how pastoral authority is always tempered by the “priesthood of all believers” in the Baptist tradition. Authority, therefore, is a stewardship from Christ and should be accrued rather than assumed. Pastors who adhere to a servant-leadership mentality will gain authority while maintaining a humble posture in service to the congregation. Pastoral leadership, according to Creech, is a shared responsibility while directing others with the hope of Christ. These types of pastors understand that “the future is God’s future, and they help others revise their future stories to include God as well” (236).
Creech’s work should prove helpful to Baptist seminary students preparing for ministry, as well as a those interested in pastoral theology more generally. Pastoral Theology in the Baptist Tradition should be seen as an introduction to the topic, necessitating further reading and research on individual topics. It is valuable as a Baptist perspective, seeking to harmonize other Baptist perspectives in its presentation. Creech’s simple “this is that” thesis to describe Baptist pastoral theology is helpful, but also creates some confusion when it comes to more divisive issues such as women in ministry and the practice of the ordinances in Baptist life. Those advocating for different positions on these issues all claim to stand upon a normal reading of Scripture yet arrive at different conclusions. Hence, a more nuanced pastoral theology in Baptist perspective must consider historical and cultural practices that have influenced Baptist thought and ministry. Events such as the Second Great Awakening, the Modernist-Fundamentalist controversy, the so-called Conservative Resurgence, and the dynamic between Reformed and non-Reformed theologies within Baptist life have all affected Baptist pastoral theology to some degree. Creech is aware of these historical and theological occurrences, yet it would require additional volumes to unpack how each one affected Baptist pastoral theology and practice. Regardless of whether readers agree with all his conclusions, Creech’s work stands as a helpful introduction and handbook to pastoral ministry for Baptist life and should be helpful for many years to come.
Coleman Ford serves as assistant professor of humanities Texas Baptist College. His research interests include the spirituality and pastoral theology of Augustine of Hippo, the transcendentals (truth, goodness, beauty) in the patristic tradition, virtue and ethics in the patristic tradition, Christianity in late antiquity, and the history of Christian spirituality and formation. He holds a PhD from Southern Baptist Theological Seminary and is a member of the St. Basil Fellowship of the Center for Pastor Theologians
