During its journey from 1517 to the new world our denomination would be formed by four theological streams of thought. This is one way we are different from the Mennonites. We were not formed just by anabaptism. We have other theological influences in our denomination that have created a unique identity for the BIC.

Anabaptism

Anabaptism was the most formational of the theological streams affecting the BIC and is also the theological stream that most differentiates us from other evangelical groups. Someone said, describing our theological history, anabaptism is the trunk of the tree and the other streams are branches. For more information on the history of the movement, read the History page.

The early Anabaptists formulated their beliefs in a confession of faith in 1527 called the Schleitheim Confession. Its author, most likely Michael Sattler, was arrested and executed shortly afterward. Anabaptist groups varied widely in their specific beliefs, but the Schleitheim Confession represents foundational Anabaptist beliefs as well as any single document can.

Among the early Anabaptists, the Schleitheim Confession was the most representative statement of beliefs and principles and was created by a group of Swiss Anabaptists in 1527 in Schleitheim, Switzerland. The Confession consisted of seven articles as listed below. (Please note that the Schleitheim Confession, although formative in the Anabaptist movement, does not entirely represent current points of view of Anabaptism as understood by the Be In Christ Church of Canada.)

1. BAPTISM

Baptism is administered only to those who have consciously repented, turned away from sin, amended their lives and believe that Christ has died for their sins and who request it for themselves (believer’s baptism). Infant baptism is specifically denounced.

2. THE BAN

A Christian should live with discipline and walk in the way of righteousness, following after Jesus every day. Those members of the Body who slip and fall into sin should be admonished twice in private, but the third offense should be openly disciplined and banned as a final recourse. This should always occur prior to the breaking of the bread, to preserve the unity and purity of the Body of Christ.

3. COMMUNION

Only those who have been baptized into the Body of Christ are members of the Body, thus only they can take part in the communion of the Body of Christ. Participation in communion is an observance and remembrance of Christ’s body and blood; the physical body and blood of Christ is not believed to be received in the sacrament.

4. SEPARATION FROM THE WORLD

The community of Christians shall have no association with those who remain in disobedience and a spirit of rebellion against God. There can be no fellowship with the wickedness of this earthly world; therefore there can be no participation in the organizations, works, church services, meetings or civil affairs of those who live in contradiction to the commands of God (this may include Catholics and Protestants as well as other religions and pagans). All evil must be put away, including using weapons of force such as the sword and armour.

5. PASTORS IN THE CHURCH

All elders and leaders in the church must be men of good repute, as described in Scripture. Some of the responsibilities they must faithfully carry out are teaching, public reading of Scripture, disciplining, applying the ban, leading in prayer, and the sacraments. They are to be supported by the church, but must also be disciplined if they sin.

6. THE SWORD

Violence must not be used in any circumstance. The way of nonviolence is patterned after the example of Christ who never exhibited violence in the face of persecution or as a punishment for sin. A Christian must love their enemies and pray for those who persecute them, as Jesus did. A Christian should not pass judgment in worldly disputes. It is not appropriate for a Christian to serve as a magistrate; a magistrate acts according to the rules of the world and uses force or orders force to be used, not acting according to the rules of heaven; their weapons are worldly, but the weapons of a Christian are spiritual.

7. THE OATH

No oaths should be taken because Jesus prohibited the taking of oaths and swearing, teaching rather complete honesty. Testifying or affirming is not the same thing as swearing. When a person bears testimony, they are testifying about the truth and the present, whether it be good or evil.

Pietism

The second stream, Pietism, comes from the 17th century German believers who rejected an overly intellectualized expression of faith that had become popular. Pietism emphasizes a conversion experience and heart-felt religion. And it was Pietism that first led our forbearers out of the Mennonite church, for they believed that faith shouldn’t be over-intellectualized. Correct doctrine and believing all the right things was not enough for the early anabaptists. And besides, who has perfect doctrine? Real faith must lead to real heart change, a real relationship with Jesus, and a testimony to the power of the Holy Spirit at work in our lives.  Those were the marks of true believers.

For BIC, the Christian faith is a relationship with God that is to be enjoyed with the heart, even as it is affirmed with the head. This change of mind, heart and outlook was expressed through a  favourite hymn of Pietism which said, “Happy day, happy day, Jesus washed my sins away.”

Wesleyanism

The third historical stream that has shaped the BIC is Wesleyanism (named after John Wesley-founder of the Methodists), and the Holiness movement that was closely associated with Wesleyanism, especially in the US.

The Holiness movement in the US used Wesleyan language to promote the idea of a completion of sanctification in this life, or Christian perfection. This was part of BIC discussion even in the 1990’s, but its influence has not lasted.  

What was most important about Wesleyanism to the BIC was it was where we found Arminianism. It was an idea that was compatible with BIC views on discipleship and the freedom to follow Jesus faithfully, or not, as opposed to the Calvinistic view of predestination and eternal security.

Evangelicalism

The fourth stream which has made its way into our denomination is evangelicalism. This one is the most recent and more controversial among some long-time members of the denomination, especially due to the political climate today and the aberrations that go along with evangelicalism. However, there is no denying the force that evangelicalism has had on the BIC and where those particular distinctives are positive reflections on the Christian faith, we welcome them.