Southern Baptist Position on Regenerate Church Membership

Acts 4:4 But many of those who heard the message believed, and the number of the men came to about 5,000.

Last week we labored for several days on the historic Baptist teaching on regenerate church membership. This subject is worthy of our time because it is so clearly spelled out for us in the pages of sacred scripture. Today the reader is invited to look at where the Southern Baptist Convention stands on this issue. Below is a reproduction of the SBC's resolution on regenerate church membership, passed by the convention in 2007. The link for this resolution can also be viewed at: http://www.sbc.net/resolutions/1189/on-regenerate-church-membership-and-church-member-restoration

May God richly bless every reader and thank you for visiting!

SBC Resolution on Regenerate Church Membership

WHEREAS, The ideal of a regenerate church membership has long been and remains a cherished Baptist principle, with Article VI of the Baptist Faith and Message describing the church as a “local congregation of baptized believers”; and

WHEREAS, A New Testament church is composed only of those who have been born again by the Holy Spirit through the preaching of the Word, becoming disciples of Jesus Christ, the local church’s only Lord, by grace through faith (John 3:5; Ephesians 2:8-9), which church practices believers’ only baptism by immersion (Matthew 28:16-20), and the Lord’s supper (Matthew 26:26-30); and

WHEREAS, Local associations, state conventions, and the Southern Baptist Convention compile statistics reported by the churches to make decisions for the future; and

WHEREAS, The 2007 Southern Baptist Convention annual Church Profiles indicate that there are 16,266,920 members in Southern Baptist churches; and

WHEREAS, Those same profiles indicate that only 6,148,868 of those members attend a primary worship service of their church in a typical week; and

WHEREAS, The Scriptures admonish us to exercise church discipline as we seek to restore any professed brother or sister in Christ who has strayed from the truth and is in sin (Matthew 18:15-35; Galatians 6:1); and now, therefore, be it

RESOLVED, That the messengers to the Southern Baptist Convention meeting in Indianapolis, Indiana, June 10-11, 2008, urge churches to maintain a regenerate membership by acknowledging the necessity of spiritual regeneration and Christ’s lordship for all members; and be it further

RESOLVED, That we humbly urge our churches to maintain accurate membership rolls for the purpose of fostering ministry and accountability among all members of the congregation; and be it further

RESOLVED, That we urge the churches of the Southern Baptist Convention to repent of the failure among us to live up to our professed commitment to regenerate church membership and any failure to obey Jesus Christ in the practice of lovingly correcting wayward church members (Matthew 18:15-18); and be it further

RESOLVED, That we humbly encourage denominational servants to support and encourage churches that seek to recover and implement our Savior’s teachings on church discipline, even if such efforts result in the reduction in the number of members that are reported in those churches, and be it finally

RESOLVED, That we humbly urge the churches of the Southern Baptist Convention and their pastors to implement a plan to minister to, counsel, and restore wayward church members based upon the commands and principles given in Scripture (Matthew 18:15-35; 2 Thessalonians 3:6-15; Galatians 6:1; James 5:19-20).

Levels of Spiritual receptivity

Luke 7:28-31 I say to you, among those born of women there is no one greater than John; yet he who is least in the kingdom of God is greater than he.” 29 When all the people and the tax collectors heard this, they acknowledged God’s justice, having been baptized with the baptism of John. 30 But the Pharisees and the lawyers rejected God’s purpose for themselves, not having been baptized by John. 31 “To what then shall I compare the men of this generation, and what are they like?"

Introduction:

How often have you been in an area where there is poor phone reception? Usually mountains or a low lying area can be the culprits. Othertimes it can be the result of the phone company not covering that particular area. An average cellphone will have an indicator that will tell you how many bars of signal you have. In the Bible we see different levels of spiritual receptivity. In some cases we see people whom we would think had "five bars" of service not respond to Jesus. In other cases we those who (on the surface) seem the least likely to respond exhibit faith in the Master. Luke 7:28-50 gives us a quick overview of the typical patterns we see in the realm of spiritual receptivity. 

Main point of application:

Today's point of application for this post will be: "Faith receives the things of God and love measures the level of reception." Let us look at the people Jesus addresses to not only determine their level of spiritual receptivity, but our own.

Self-sufficient people won't receive. Luke 7:28-36

Jesus makes reference to the ministry of John the Baptist, and how some had responded and others had rejected. He then tells a curious little parable in conjunction with His point. Like children playing in the streets of an average Jewish town, so can be either the generation of Jesus' day or our own. Children loved to mimic the two most public ceremonies that they witnessed adults performing: weddings and funerals. As the children would go through a given set of streets, they would play a little flute and invite other children to join in the game. The object was for one group to start the scene (wedding or funeral) and the second group to finish it. Jesus used this recognizable imagery to point out the fact that John the Baptist was like those who played "funeral" and Jesus was like those who played "wedding". Sadly, whether the tune and tone was serious or joyous, no one wanted to respond.

In our day and age we see our churches experiencing similar results. We will put on revivals and emphasize the need to repent and get right with God. If that don't work, we will then put on events and promote church as a fun place, or set our sermons and programs in such an alternating manner. The problem, as always, lies in the human heart. Self-sufficient people will say: "I'm too busy and I don't have time" or "I got better things to do". Jesus notes that wisdom is vindicated or justified by her children, meaning that those who are truly the redeemed will come to hear the Word and sing the songs of praise, no matter if there are bells and whistles or not. Point being, self-sufficient people have zero bars of spiritual receptivity due to the fact they "won't". But lets look at a second type of lack of spiritual receptivity...

Self-righteous people can't receive. Luke 7:36-46

We read these words in Luke 7:36-37 "Now one of the Pharisees was requesting Him to dine with him, and He entered the Pharisee’s house and reclined at the table. 37 And there was a woman in the city who was a sinner; and when she learned that He was reclining at the table in the Pharisee’s house, she brought an alabaster vial of perfume." Two contrasting figures are presented by Luke: a self-righteous man who thought he was right with God and a righteous former-sinner who felt like she did not deserve to be right with God. No doubt, these two are connected to the little parable Jesus tells about the two debtors in Luke 7:40-43. Though both debtors owed disproportionate amounts of money (one owed ten times more than the other), both had not ability to pay the debt back. Yet both were forgiven, with the greater debtor loving the Master the most.  This parable suggests to us that perhaps the sinful woman in the town had been a recent convert to Jesus' ministry. She may had been influenced by John the Baptist's ministry, as suggested by Jesus' references to him in Luke 7:25-29 and the fact that such people like the woman had been converted under John's ministry (see Matthew 21:32). 

Whichever the case regarding this woman's conversion, it must had been near the time of this episode of Jesus entering into Simon's home. The fact this woman was attempting to know his whereabouts suggests that she was looking for a way to thank Jesus. 

Meanwhile Simon evidenced less than love for Jesus. It is hard to tell whether he truly had faith or was being merely religious in out form. The parable that Jesus tells suggests that Simon might had been a convert, however from Simon's actions and attitude of heart, it would seem that his self-rightousness was perhaps the only thing he had going for him. It is afterall the attitude of Simon's heart that gives us the opportunity to see a glimpse of Jesus' deity in the veil of His humanity. He reads Simon's heart and delivers the stinging parable. (Luke 7:40-43) 

Self-righteousness can't receive spiritual truth and self-sufficiency won't receive spiritual truth. Why? Notice the common word in these two thoughts: "self". Self is that principle operating with us that wants what it wants and when it wants. But now lets turn our attention back to the woman once again and see why she could receive spiritual truth. 

A Forgiven and Loving heart is spiritually receptive Luke 7:44-50

As Jesus weaves his way back and forth between addressing Simon and pointing to the example of the woman, we see why this woman exhibited such love. We read in Luke 7:47-50 "For this reason I say to you, her sins, which are many, have been forgiven, for she loved much; but he who is forgiven little, loves little.” 48 Then He said to her, “Your sins have been forgiven.” 49 Those who were reclining at the table with Him began to say to themselves, “Who is this man who even forgives sins?” 50 And He said to the woman, “Your faith has saved you; go in peace.” 

Again this woman had experience a prior work of God as a result of Jesus' preaching or perhaps upon hearing something about John the Baptist's preaching about Jesus. Either way this woman felt it necessary to break convention and exhibit extragant love. We know from elsewhere in the Gospels (Mt 26:6-13) that her pouring out of perfume would had been the equivalency of a year's wages. This woman honored Jesus beyond what was required - a token of grace. The Pharisees in the house did not even bother to wash Jesus' feet, a failure in even the most basic exercise of hospitality - a sign of self-righteousness. 

The faith of this woman and the love that resulted evidence the prior working of God. She was so firmly persuaded about Jesus Christ. Her spiritual receptivity was off the charts. No matter how many mountains there would be for her to overcome (she still had her past and reputation to contend with), this woman had all five bars of reception when it came to Jesus!

Closing Thoughts:

Today we looked at the subject of levels of spiritual receptivity. Our main point of application was: "Faith receives the things of God and love measure the level of reception." We saw that self-sufficiency won't receive spiritual truth and self-righteousness cannot receive it. Only a heart that has faith issuing forth in love has the ability to retain spiritual receptivity to Jesus Christ and the scriptures. Nothing will be able to keep such people away, neither will any added enticements be necessary to make Jesus and His words more precious than they already are. 

Historic Baptist Teaching on Church Membership - Regeneration, Evidence of salvation, Baptism, Walk must match the talk

Acts 2:42 "So then, those who had received his word were baptized; and that day there were added about three thousand souls."

Introduction & review:

For the past several days we have labored in understanding the historic Baptist teaching on who are consider to be members of the local church. We have been examining the conditions of church membership as spelled out by Edward T. Hiscox's classic treatment: "The New Directory for Baptist Churches". As mentioned before, this writer finds the Biblical teaching of regenerate church membership a very significant teaching in understanding the nature of the local church. We've looked so far at the following conditions spelled out by Hiscox:

1. A regenerate heart. 

2. A confession of faith.
3. Believer's Baptism 

Today's post deals with the final condition of their being agreement between the first three conditions and one's public lifestyle in the community or what Hiscox calls: "Christian deportment". That is to say, "your walk needs to match with your talk."

Excerpts from Edward T. Hiscox's "New Directory for Baptist Churches" on the subject of regenerate church membership

A Christian deportment (walk matching with your talk). 

"This condition must appear manifest. The first act of Christian obedience after conversion, is, naturally, baptism. In most cases, in primitive times, it followed immediately after an exercise of saving faith. " They believed and were baptized." There was, consequently, little or no opportunity to test the sincerity of their profession, or prove the genuineness of their conversion by a well-ordered life and godly conversation. With us it is usually somewhat different; for while no specified time is required for probation, or proof of sincerity, some time usually does, and prudently should, elapse after a profession of faith, before Church membership is consummated. 

Union with the Church usually follows baptism immediately, but baptism does not usually follow conversion immediately, as it might lawfully do. But whatever time and opportunity there may be for observing the spirit and conduct of professed converts, that spirit and conduct should be found in harmony with the professed change of heart. 

If they still choose their old companions, find pleasure in their old pursuits of worldliness, are captivated with the vanities and frivolities of life, to say no more, who could believe that any vital and radical change by grace had passed upon the soul .'' 

And if that be not apparent, how can they be fit members for the Church of God ? An external Christian life must corroborate the profession of an internal Christian faith. This apostolic injunction must, to a good degree, be made manifest to all in every professed disciple. " If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God; set your affections on things above, and not on things on the earth. For ye are dead, and your life is hid with Christ in God." — Col. 3:1,2. 

No amount of attestation can make the world believe that he is a Christian whose conduct does not correspond to his profession. And if there cannot be a good degree of conformity between the professed and the practical, persons had better remain out of the Church than to enter it. Positively so, if there be a manifest disparity and contradiction between the two."

Closing thoughts
Well that concludes our study on the historic Baptist teaching on church membership. I hope and pray this has proved illuminating to some readers. For this author, reading what former generations have written on a particular subject aids greatly in fortifying one's faith and committment to the Lord. We close by defining what we have learned with regards to the conditions necessary for membership in the local church:

1. A regenerate heart. 

2. A confession of faith.
3. Believer's Baptism 
4. A Christian Deportment (one's walk matching with their talk)

Historic Baptist Teaching on Church Membership - Regeneration, Evidencing Salvation, Baptism

Acts 2:42 "So then, those who had received his word were baptized; and that day there were added about three thousand souls."

Introduction & review:

In yesterday's post the conditions of church membership as spelled out by Edward T. Hiscox's classic treatment: "The New Directory for Baptist Churches" were once again explored. As mentioned before, this writer finds the Biblical teaching of regenerate church membership a very significant teaching in understanding the nature of the local church. We've looked so far at the following conditions spelled out by Hiscox:

1. A regenerate heart. 

2. Evidencing of salvation. 

Below Hiscox continues his lively discussion on regenerate church membership by noting the third requirement for being  a member of a local church (at least among Baptist churches), namely reception of believer's baptism. 

Excerpts from Edward T. Hiscox's "New Directory for Baptist Churches" on the subject of regenerate church membership

A Reception of Baptism. 

"Especially is a confession of faith to be made in baptism. A regenerate heart constitutes the spiritual qualification for Church membership. A professed faith and a consistent Christian life constitute the moral qualifications. And baptism constitutes the ritual or ceremonial qualification for that sacred fellowship. Except by baptism no person can be re- ceived as a member of the Church, without violating the prescribed conditions...."

One may become a member of the kingdom of heaven by being "born from above," but he cannot become a member of the visible Church except he confess that spiritual change in the waters of baptism. 

In that symbolic act he declares himself dead to the world and sin, buried, and raised up to newness of life through the death and resurrection of Jesus Christ from the dead. The spiritual change of the new birth begets Christian fellowship; but to secure Church fellowship, that change must be confessed in baptism. This is the New Testament order. At the first it was so; they repented, they believed, they were baptized, then added to the Church. Without confession in baptism there could be no Christian churches."

Tomorrow we will consider one final condition for church membership. 

Historic Baptist Teaching on Church Membership: Born-again, Evidencing Salvation

Acts 2:42 "So then, those who had received his word were baptized; and that day there were added about three thousand souls."

Introduction & review:

In yesterday's post we considered the conditions of church membership as spelled out by Edward T. Hiscox's classic treatment: "The New Directory for Baptist Churches". As mentioned yesterday, this writer finds the Biblical teaching of regenerate church membership a very significant teaching in understanding the nature of the local church. In short, regenerate church membership emphasizes the need for everyone on the church membership roles to be born again and having publically expressed that miraculous work of God through public profession of faith in believer's baptism. We looked yesterday at the following conditions spelled out by Hiscox:

1. A regenerate heart. 

Below Hiscox continues his lively discussion on regenerate church membership by noting the next requirement for being a member of a local church (at least among Baptist churches), namely evidence of salvation or what he calls "A Professed Faith."

Excerpts from Edward T. Hiscox's "New Directory for Baptist Churches" on the subject of regenerate church membership

A professed faith (or evidencing conversion). 

"Before the Church can consistently welcome one to its fellowship, the members must obtain the evidence that he, too, is of like precious faith with themselves; that he has also passed from death unto life, and become a new creature in Christ. The bond of fellowship among the saints is the love of Christ shed abroad in all hearts alike, binding all in a common experience, a common hope and a common sympathy to the Cross, the one common centre of their new life. 

In order to make this fellowship real and personal to each, the new-comer who seeks admission to their company must give them the evidence that he, too, has been born of the Spirit, and become an heir of God. 

How is he to give and they to obtain this evidence? By a confession to that effect, and by such change in character and conduct on his part as he is able to show. Without this, no evidence of fitness for membership with the disciples becomes apparent, and no fraternal fellowship is begotten. This confession of faith is made verbally, by a declaration of the great change which has transpired."

Now let me stop the reader for just a moment to reflect on what we have read thus far. According to Hiscox, those who desire membership in the local church must had been necessarily born-again by grace through faith. The evidence of such a miraculous work of God will show up in their conduct toward the cross and the character of their life. Such evidence is confessed freely and verbally by the one desiring to join the church. Passages such as Romans 10:8-10, Titus 2:11-15 and 2 Peter 1:3-11 bring to mind these evidences of one's attitude toward the cross, changed character and confession before others of their said faith in Jesus Christ. Hiscox continues below... 

"He who remains silent, and can bear no testimony to the loving kindness of the Lord, gives small reason to believe that he is a child of God. The declaration of those who experience this spiritual transformation in all ages, climes and conditions, is substantially the same: " Come and hear, all ye that fear God, and I will declare what He hath done for my soul." — Ps. 66:16. And thus is realized the declaration: " With the heart man believeth unto righteousness, and with the mouth con- fession is made unto salvation." — Rom. 10:10. 

Without a confession of saving faith in Christ, and a profession of pardon and peace through the blood of the Covenant, there can be no spiritual fellowship, and membership in the Church would be little more than a pretense. 

Those who accept Christ as their Lord and Saviour are expected to declare their new obligation. By this confession largely the Church gains the evidence that they have passed from death unto life. The old Baptist way, from times immemorial, is, to have persons wishing to unite with the Church, to come personally before it and "relate their experience," tell what the Lord had done for them and in them. However much such matters may be referred to pastor or deacons or committees, as preliminary, candidates must come personally before the Church and speak for themselves. 

And this custom should be heroically maintained. They need not plead timidity, and say they cannot speak in the presence of others. They deceive themselves. If they have experienced anything, they can say something about it. If their hearts have been changed, they can speak of it. If they know the love of God, they can say so."

Thus we close out today's post. I pray these past several posts have proven helpful to the reader in understanding where Baptists come from in understanding the Biblical teaching on regenerate church membership. Tomorrow we will consider where believer's baptism factors into membership in the local church.

Historic Baptist Teaching on Church Membership: All church members must be born-again

Acts 2:42 "So then, those who had received his word were baptized; and that day there were added about three thousand souls."

Introduction & review:

In yesterday's post we began exploring the conditions of church membership as spelled out by Edward T. Hiscox's classic treatment: "The New Directory for Baptist Churches". As mentioned yesterday, this writer finds the Biblical teaching of regenerate church membership a very significant teaching in understanding the nature of the local church. In short, regenerate church membership emphasizes the need for everyone on the church membership roles to be born again and having publically expressed that miraculous work of God through public profession of faith in believer's baptism. We looked yesterday at the following conditions spelled out by Hiscox:

1. A regenerate heart. 

2. A confession of faith. 

3. The reception of baptism. 

4. A Christian life.

Below Hiscox begins his lively discussion on regenerate church membership by noting the first requirement for being  a member of a local church (at least among Baptist churches), namely the need for a regenerate heart.

Excerpts from Edward T. Hiscox's "New Directory for Baptist Churches" on the subject of regenerate church membership

I. A regenerate heart. 

None but converted and godly persons have any right in the Church of Christ as members. To admit the ungodly and the profane to the fellowship of the holy, to share the privileges of the faithful, and partake of the sacred Communion of the Body and the Blood of Christ, would be a scandal and a shame, not to be perpetrated or endured by those who profess to be His disciples. 

Nor is it enough that one's moral character be without reproach, and his life orderly. He must give good evidence that he is "a new creature in Christ Jesus," that he "has passed from death unto life," and that " Christ is formed in him," or he has no place in His body, which is the Church. If our churches are to fulfill their mission, remain true to their traditions, and honor their apostolical pretensions, they must 

insist, with unabated vigor, on a regenerated membership. 

Nor must they insist on it in theory only, but take every precaution to maintain it in practice. This position, however, is one with which many Christians, deemed evangelical, not a few Christian teachers, and some entire denominations do not agree; such persons claiming that nothing more than good moral character and a serious disposition to attend to religious instruction should be demanded in 

candidates for Church membership. 

Their theory is, that within the Church regeneration and salvation are to be found, rather than before entering it. By this practice the holy and the profane are brought into unseemly fellowship in the body of Christ, the broad distinction between the Church and the world is diminished or obliterated, the salt loses its savor, and the city set on a hill to that extent is hid, and ceases to be a monument of grace to men. This becomes more emphatically true, since churches which hold this theory hold also to infant baptism and Church membership witliout pretension of sav- ing faith or spiritual birth. 

Such associations lose the foremost characteristic of Christian churches, and become religious societies, where carnal and spiritual mingle in inharmonious fellowship, only a part of which can pretend to be members of the body of Christ. The teachings of the New Testament are clear and emphatic on this point. Both Jesus and His Apostles made it manifest that His kingdom was not of this world, and those who constituted it were such as are born of the Spirit. 

In the constitution of the first churches, both Jewish and Gentile, the persons who composed them were not indiscriminately gathered, but those called out of the masses of the people on a confession of faith in Christ, and a change which betokened a regenerate nature. 

This was the case at the Pentecost, and subsequently it was " the saved " who were added to the churches. So was it at Samaria, at Antioch, at Ephesus, at Corinth, at Philippi — everywhere. The Church at Rome was addressed as " Beloved of God, called to be saints." — Rom. i : 7. And these same disciples Paul reminds of their former condition, " When ye were servants of sin," and contrasts it with their present condition: " But now, being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life." — Rom. 6 : 20, 22. 

The salutation to the Corinthians is, " Unto the Church of God, which is at Corinth, to them that are sanctified in 

Christ Jesus, called to be saints." — 1 Cor. 1 : 3. His second epistle he inscribes: " Unto the Church of God, which is at Corinth, with all the saints which are in Achaia." — 2 Cor. 1 : 1. The Ephesians he addresses as: " The saints which are at Ephesus, and the faithful in Christ Jesus," He says they "were sealed with the Holy Spirit of promise." Also, they "were dead in trespasses and sins," but God had " quickened them together with Christ." — Eph. 1:1; 2:1, 6. 

The broad distinction between what they once were and what they had become, indicative of the great change, is carried through all the epistles. To the Philippians, it is, " To all the saints in Christ Jesus, which are at Philippi." — Phil. 1:1. Elsewhere it is the same : " To the saints and faithful brethren which are at Colosse." — Col.1:2; 3:3. He says: " Ye are dead, and your life is hid with Christ in God." Peter, addressing the saints, says: " Ye also, as living stones, are built up a spiritual house, to be a holy priesthood, to offer spiritual sacrifices, acceptable to God, through Jesus Christ." And further, he declares: "But ye are a chosen generation, a royal priesthood, a peculiar people; that ye should show forth the praises of Him who called you out of darkness into His marvellous light." — I Peter 2:5,9. 

The unvarying tone of New Testament utterance is the same. Those gath- ered in fraternal fellowship to constitute the churches of our Lord, are such as have been called out of darkness into light, and from the power of Satan. Once were they darkness, now are they light in the Lord."

More tomorrow...

The historic Baptist teaching on the conditions of regenerate church membership

Acts 2:42 "So then, those who had received his word were baptized; and that day there were added about three thousand souls."

Introduction:

In yesterday's post we explored what I termed: "The miraculous basis for church membership". The reason for this description is because in Baptist churches, the Biblical teaching of "regenerate church membership" is maintained. In short, to become a member of the local church in the Biblical sense, the following order must be followed: The New Birth by grace through faith + Obediently submitting to the ordinance of believer's baptism = initiation in the membership of the local church. 

Today's post will aim to situate what was written yesterday in the wider stream of historic Baptist teaching. This writer finds the Biblical teaching of regenerate church membership a very significant teaching in understanding the nature of the local church. In short, regenerate church membership emphasizes the need for everyone on the church membership roles to be born again and having publically expressed that miraculous work of God through public profession of faith in believer's baptism. 

We will be considering excerpts from Edward T. Hiscox's Baptist Church manual, a classic Baptist work that describes this vital teaching. Bro. Hiscox lived from 1814-1901 and was a Baptist Pastor, theologian and spokesman of his day. Below Hiscox begins the discussion on regenerate church membership by noting four major elements.

Excerpts from Edward T. Hiscox's "New Directory for Baptist Churches" on the subject of regenerate church membership

I. CONDITIONS OF MEMBERSHIP. 

"The very great importance of the subject hereby becomes apparent, and the question of who may and who may not be admitted to membership is one of primary moment. What are the scriptural qualifications for citizenship in this spiritual kingdom, for brotherhood in the family of the faithful, for mem- bership in the society of Jesus." 

What are the conditions on which this privilege depends? 

These conditions are four: 

1.  A regenerate heart. 

2. A confession of faith. 

3. The reception of baptism. 

4. A Christian life. 

To be sure we are clear
The excerpt above is not talking about what is necessary for a person to be reconciled to God in salvation. The above statement deals with the matter of membership in the local church. Why be sure that this point is clear? Because too often, even in Baptist churches, I have met people who thought they were Christians upon the basis of their church membership. Sadly, such assumptions reverse the order as taught by scripture. To be clear, to be initiated into a right relationship with God, you must be born again by grace through faith alone. In what we are discussing in this series of posts, the issue has to do with how one is initated into the life of the local church, which is a post-conversion issue. As will be maintained, to be a member of the local church, you must be born-again + scripturally baptized = membership in the local church. 

More tomorrow.....