1. Denominational Origins & History

     Roots in Colonial Rhode Island

The denomination, Six-Principle Baptists—sometimes referred to as the Old or General Six-Principle Baptists—traces its origins in America to the ministry of Roger Williams in the 1600s.

In his book The Baptist Heritage, H. Leon McBeth described Williams as:

"...one of the most important thinkers in early America, with significance in political as well as religious history... [A] Missionary to the American Indians... Williams mastered several Indian tongues, using these to good advantage in his trading ventures, preaching, and political arbitration among them."

Williams championed two core principles that laid the foundation for the movement:

• • Religious Liberty for All: Preached in the early 1630s and built into the law of Rhode Island.

  • Separation of Church and State: Considered by Williams as essential to providing "soul freedom" before God.

The settlement founded by Williams at Providence provided for democracy, religious liberty, and separation of church and state from its inception. The Rhode Island Charter of 1663 formally decreed:

"No person within said colony, at any time hereafter shall be in any wise molested, punished, disquieted, or called into question for any differences in opinion in matters of religion, and do not actually disturb the civil peace of said colony; but that all and any persons may, from time to time, and at all times hereafter freely and fully have and enjoy his and their own judgments and consciences in matters of religious concernment."

The First Baptist Association in America

• 1652: The historic Providence Baptist Church (originally associated with Roger Williams) split when an Arminian majority developed within the church who held to the six principles of Hebrews 6:1–2.

• Expansion: Soon after, Six-Principle churches were planted and conferences arose across Rhode Island, Massachusetts, and Pennsylvania.

• First Association: The General Six-Principle Baptist Association was formed—the first Baptist association of any kind established in America. 

20th-Century Decline

• • • • Governance & Membership: Polity was congregational, though the conference composed of delegates retained specific powers (including approving all ordinations via a council of ordained ministers and making final decisions on submitted questions).

      • 1954 Shift: The Rhode Island Conference lifted its ban on communing with other Christians, paving the way for assimilation into the broader Baptist community.

      • 1969: Dwindled to three congregations—all in Rhode Island—totaling just 134 members.

      • 1970s–1990s: Declined further to a single congregation, Stony Lane Six-Principle Baptist Church in North Kingstown, Rhode Island.

      • Mid-1990s: The denomination virtually ceased to exist as Stony Lane transitioned into an independent Baptist congregation.

 2. Reorganization & Revival

Saddened by the dissolution of the historic movement, a small group of Baptist ministers began reorganizing in 2001.

• • • July 10, 2003: Officially incorporated as the General Association of Six-Principle Baptist Churches, Inc. (also known as the General Association of Six-Principle Baptists).

    • Scope: The name reflects that the General Association encompasses not only churches, but also individuals, ministers, and independent ministries.

    • Growth: The denomination has grown steadily since its reorganization, with all credentialed ministers serving as Missionaries of the General Association.

    • Continuity: The General Association continues historic traditions by assisting ministers and churches to grow onto maturity, building on the foundational principles of Christ's teaching.

3. What "General Six-Principle Baptist" Means

• General: Reflects the belief (held by the majority of past and present members) that Christ’s atonement is "general" in nature—offered for all people, as opposed to a Calvinistic view of atonement limited only to the elect. (Note: Historically, some Calvinistic Baptist churches were also Six-Principle, but they did not survive as a separate body).

• Baptist: Adheres strictly to "believer's baptism" upon profession of faith, as opposed to infant baptism.

• Six-Principle: Derived from full adherence to all six foundational principles of the doctrine of Christ listed in Hebrews 6:1–2:

"Therefore leaving the principles of the doctrine (teaching) of Christ, let us go on to perfection (maturity); not laying again (not forgetting) the foundation of repentance from dead works, and of faith toward God, of the doctrine of baptisms (Spiritual and Water), and of laying on of hands, and of resurrection of the dead, and of eternal (eonional) judgment."    

• The Distinguishing Rite: Laying on of Hands

While all Baptists practice the laying on of hands during ministerial ordination, Six-Principle Baptists uniquely view the fourth principle (laying on of hands) as a binding ordinance for all baptized believers, establishing parity with baptism and other basic teachings.

• Biblical Meaning: Scripture illustrates the laying on of hands in various forms: bestowing blessings (Isaac on Jacob, Jesus on children), transferring healing power (Gen. 27:21ff; Matt. 19:13–15; Mark 5:23), conferring authority (Acts 6:1–6; Titus), and imparting the Holy Spirit for witness and power.

• Priesthood of All Believers: Because Six-Principle Baptists hold to the universal priesthood of all believers, laying hands on the newly baptized serves as their formal initiation into that universal priesthood and general ministry.

• Historical Evidence: In History of the General or Six Principle Baptists in Europe and America (1827), Richard Knight noted that this ancient rite was practiced for 600 years after Christ's ascension and distinguishes Six-Principle Baptists from all other groups. Furthermore, the influential Philadelphia Baptist Association (org. 1707) added Article 31 on the laying on of hands to their 1742 reprint of the 1689 London Baptist Confession:

"We believe that laying on of hands, with prayer, upon baptised believers, as such, is an ordinance of Christ... and ought to be submitted unto by all such persons that are admitted to partake of the Lord's Supper, and that the end of this ordinance is not for the extraordinary gifts of the Spirit, but for a farther reception of the Holy Spirit of promise... to confirm, strengthen, and comfort them in Christ Jesus..." (Philadelphia Baptist Confession, Article 31)

4. Denominational Guidelines & Stances

     Core Faith & Fellowship

• • • Ecumenical Fellowship: Recognizing the global Church of Christ, the General Association extends the hand of Christian fellowship to all believers based on shared fundamental truths: belief in one God whose nature is love, revealed in Lord Jesus Christ, by one Holy Spirit of grace.

    • Gospel Foundation: Affirms that Jesus came in the flesh, died for our sins, was buried, and rose again on the third day according to the Scriptures. Those who hold these truths constitute the one universal Church, sacredly bound to keep "the unity of the Spirit in the bond of peace."

    • Creeds & Scriptural Authority: Has no ecclesiastically binding creed, holding the Bible as the supreme written authority. Creeds (such as the historic Apostles' Creed) may be used as general statements of faith, but exact conformity to a theological creed is not required for membership.

    • Liberty of Conscience: Promotes "diversity in unity and unity in diversity." Following John Wesley, the General Association affirms: "...as to all opinions which do not strike at the root of Christianity, we think and let think" and "if your heart is with my heart, give me your hand." (Reference: See also "Liberty of Conscience" by Charles W. Deweese, Baptist History and Heritage Society).

    • Middle Path: Positioned as neither liberal nor ultra-fundamentalist, seeking a middle way between legalism and license.

     Specific Doctrinal & Ethical Positions

• • • Charismata / Spiritual Gifts: Believes in all the gifts of the Spirit, without adhering strictly to a Pentecostal or Charismatic interpretation.

    • Rejection of Syncretism: Does not endorse New Age philosophy, "re-imaging," neo-paganism, or goddess-worship, rejecting syncretistic Christianity.

    • Communion of Saints: Believes in the communion of saints and the "great cloud of witnesses."

    • Creation: Believes in the stewardship of the earth.

    • Salvation of the Unreached: Affirms Romans 2, believing an infinitely just, merciful, and loving God provides a way of salvation for those who have never heard of Christ.

    • Afterlife & Hell: Notes that the New Testament word translated "eternal" in relation to hell means an "eon" or "age" (an indefinite period). Consequently, the General Association does not affirm unconditional universalism, an unconditional eternal hell, nor annihilationism, allowing liberty of conscience on details of the afterlife.

    • Non-Roman Catholic: Does not hold to Roman Catholic doctrines of the church, ministry, sacraments, or Mary.

    • Sacraments: Holds that outward sacraments are not strictly required for salvation.

    • Sanctity of Life: Views abortion as a means of birth control to be murder.

    • Family Status: Does not discriminate against divorced and/or remarried individuals.

    • Moral Standards & Liberty Limits: Clarifies that "liberty of conscience" is not a license to indulge in sin. The General Association holds to traditional, unalterable Christian moral and ethical values that are never subject to membership votes or popular culture trends. Serious violations of Christian ethics lead to credential revocation.

    • Homosexuality & Same-Sex Unions: Considers homosexual acts to be sexual sins (citing Rom. 1:24–27; 1 Tim. 1:10–11; 1 Cor. 6:9–10), alongside adultery, fornication, prostitution, and lust.

    • Aligning with quotes from Billy Graham (Billy Graham Christian Worker's Handbook, p. 172) and David Stern (Jewish New Testament Commentary, pp. 332–333), the General Association seeks to "love sinners while hating their sin," rejecting the sin without rejecting the individual.

    • The General Association does not license or ordain practicing homosexuals, perform same-sex unions, or recognize jurisdictions that do so. (Further reading: Billy Graham Evangelistic Association resources online).

5. Organizational Structure & Governance

      Local Autonomy & Legal Status

• Church Autonomy: Local churches own their property and may locally call, license, and ordain local ministers and deacons.

• General Association Charters: Charters are issued to affiliating churches provided the Senior Pastor is licensed or ordained by the General Association.

• Legal Independence: the General Association assumes no legal responsibility for its ministers, nor is either an agent for the other. Each minister, ministry, and church is self-supporting (no central funding is provided).

• Episcopal Oversight: Ministers come under the spiritual and Episcopal oversight of the General Council and are subject to investigation and credential revocation if serious ethical/moral violations occur.

     Ministerial Credentials & Application

Recognizing that all believers are called to witness (Eph. 4:11–12), the General Association authorizes specific servant-leaders as either Licensed Ministers or Elders:

1. Licensed Minister (Intern / Apprentice)

• For those responding to a call to begin ministry under denominational, civil, and divine guidelines.

• Acts as an official candidate for ordained ministry.

• Must be approved by the Credential Committee and mentored by the Director of Licensed Ministers.

2. Elder (Ordained Minister)

Requires approval by the Credential Committee and a council of ordained ministers, meeting one of two tracks:

• • • • Academic Track: Minimum of a Bachelor's Degree in Theology or a related field (Bible, pastoral ministry).

      • Experience Track: Minimum of 5 years of proven ministry experience plus a diploma or certificate in Theology/related field.

      • Ordination Requirement: Must have been previously ordained in a laying-on-of-hands ritual by a previously ordained minister. If not, the applicant must arrange a laying-on-of-hands ritual performed by a General Association Elder (or qualified ordained minister) and submit proof prior to receiving credentials.

General Requirements for All Applicants

• • • • Believer's Baptism: Must be baptized upon profession of faith in Jesus Christ. Immersion is the preferred mode; pouring is acceptable if health or environmental constraints (e.g., lack of water) require it.

      • Women in Ministry: Women are licensed and ordained to all levels of ministry.

      • Transferring Clergy: Re-ordination is not required for clergy joining from other Christian denominations who were originally ordained with the laying on of hands (their prior laying on of hands satisfies the prerequisite for church membership and ministry).