Rivergate Community Church
Baptist Backgrounds
The Call to Missions
American Baptists
Rivergate Community Church
American Baptists, Southern Baptists and all the scores of other Baptist bodies in the U.S. and around the world grew out
of a common tradition begun in the early 17th century. That tradition has emphasized the Lordship and atoning sacrifice of
Jesus Christ, believers’ baptism, the competency of all believers to be in direct relationship with God and to interpret
Scripture, the influence of the Holy Spirit on individual lives and ministries, and the need for autonomous congregations free
from government interference or hierarchical polity.
of a common tradition begun in the early 17th century. That tradition has emphasized the Lordship and atoning sacrifice of
Jesus Christ, believers’ baptism, the competency of all believers to be in direct relationship with God and to interpret
Scripture, the influence of the Holy Spirit on individual lives and ministries, and the need for autonomous congregations free
from government interference or hierarchical polity.
The origins of Baptist thought and practice can be seen in the late 16th century in English Congregationalism, which rejected
the prevalent “parish” structure of church life (Church of England) where everyone in a given community was a member of a
neighborhood parish and where children were baptized.
the prevalent “parish” structure of church life (Church of England) where everyone in a given community was a member of a
neighborhood parish and where children were baptized.
The reaction against that structure was articulated in the concept of “the gathered church,” in which membership was
voluntary and based on evidence of conversion, and where baptism (for the most part) was limited to believers.
voluntary and based on evidence of conversion, and where baptism (for the most part) was limited to believers.
The earliest Baptist churches (1609-1612), although comprised of English- speaking congregants, flourished in Holland.
Religious toleration in Holland was, at that time, much greater than in England. Among their leaders were John Smyth, who
led the first congregation of 36 men and women, and Thomas Helwys, who returned to England in 1612 to establish the
first Baptist church in England.
Religious toleration in Holland was, at that time, much greater than in England. Among their leaders were John Smyth, who
led the first congregation of 36 men and women, and Thomas Helwys, who returned to England in 1612 to establish the
first Baptist church in England.
From the beginning, Baptists exercised their freedom in choosing to embrace either a strict (predestinarian) Calvinism or
Arminianism, which held free will as the fundamental determinant of salvation. General (Arminian) and Particular
(Calvinistic) Baptists were among the first distinct groups formed within the Baptist faith. Calvinism tended to characterize
Baptist theology until the late 18th century, when enthusiasm developed for evangelism and overseas missionary work. By
and large modern Baptists are motivated by an Arminian theology that stresses free will, and have emphasized evangelism
and discipleship, although in evangelical Baptist circles Calvinism is again gaining ground.
Arminianism, which held free will as the fundamental determinant of salvation. General (Arminian) and Particular
(Calvinistic) Baptists were among the first distinct groups formed within the Baptist faith. Calvinism tended to characterize
Baptist theology until the late 18th century, when enthusiasm developed for evangelism and overseas missionary work. By
and large modern Baptists are motivated by an Arminian theology that stresses free will, and have emphasized evangelism
and discipleship, although in evangelical Baptist circles Calvinism is again gaining ground.
Most early Baptists, while not of a single theological mindset, embraced as essential components of worship and mission
the notions of the individual’s “soul competency” to assess doctrine with the aid of scripture, prayer, and conscience; and
responsibility before God and the inviolability of church autonomy.
the notions of the individual’s “soul competency” to assess doctrine with the aid of scripture, prayer, and conscience; and
responsibility before God and the inviolability of church autonomy.
In the early 1630s Roger Williams, formerly a member of the Church of England, took up clerical responsibilities in
Massachusetts. However, he eventually became estranged from authorities in the Massachusetts Bay Colony over the
failure of church and civil functions to be independent of one another. About 1638 he established the first Baptist church in
America in the then-uncolonized Rhode Island (Providence), which became the first government in history founded on the
premise of absolute religious freedom. At the same time John Clarke, also originally from England and dissatisfied with
religious practice in Massachusetts, founded a Baptist church in Newport, R.I. Williams and Clarke secured a charter
guaranteeing civil and religious freedom in Rhode Island from King Charles II in 1663.
Massachusetts. However, he eventually became estranged from authorities in the Massachusetts Bay Colony over the
failure of church and civil functions to be independent of one another. About 1638 he established the first Baptist church in
America in the then-uncolonized Rhode Island (Providence), which became the first government in history founded on the
premise of absolute religious freedom. At the same time John Clarke, also originally from England and dissatisfied with
religious practice in Massachusetts, founded a Baptist church in Newport, R.I. Williams and Clarke secured a charter
guaranteeing civil and religious freedom in Rhode Island from King Charles II in 1663.
Because of continuing intolerance by Puritans and others in New England, Baptist activity developed throughout the 17th
century in New Jersey and Philadelphia. In 1707 the Philadelphia Baptist Association formed, comprised of five
congregations in New Jersey and Pennsylvania. This and succeeding associations honored the autonomy of constituent
churches, but served as councils for ordination, and a means of disciplining ministers and settling congregational disputes.
By 1790, there were 35 Baptist associations, and approximately 560 ministers, 750 churches and 60,000 members in the
United States.
century in New Jersey and Philadelphia. In 1707 the Philadelphia Baptist Association formed, comprised of five
congregations in New Jersey and Pennsylvania. This and succeeding associations honored the autonomy of constituent
churches, but served as councils for ordination, and a means of disciplining ministers and settling congregational disputes.
By 1790, there were 35 Baptist associations, and approximately 560 ministers, 750 churches and 60,000 members in the
United States.
In the late 18th century, Isaac Backus, of Middleborough, Mass., challenged the notion that Baptists (and other Christian
groups), while tolerated, still had to pay taxes to support the established (Congregational) church. Other Baptists
confronted the issue in the South, where Anglican influences were prominent. In most cases, change was slow to come, but
progress in realizing separation of church and state had been made.
groups), while tolerated, still had to pay taxes to support the established (Congregational) church. Other Baptists
confronted the issue in the South, where Anglican influences were prominent. In most cases, change was slow to come, but
progress in realizing separation of church and state had been made.
John Leland, a pastor from Virginia, actively supported Thomas Jefferson’s religious freedom bill passed in Virginia in
1786. As a delegate nominee considering the proposed federal Constitution, Leland originally proposed to vote against it
because of its lack of provision for religious liberty. He offered his support; however, when his opponent for the state
delegate position, James Madison, convinced him provision for religious liberty would be made in what became the Bill of
Rights, the first ten amendments to the Constitution. The Baptist influence, thus, was significant in the First Amendment:
“Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof….”
1786. As a delegate nominee considering the proposed federal Constitution, Leland originally proposed to vote against it
because of its lack of provision for religious liberty. He offered his support; however, when his opponent for the state
delegate position, James Madison, convinced him provision for religious liberty would be made in what became the Bill of
Rights, the first ten amendments to the Constitution. The Baptist influence, thus, was significant in the First Amendment:
“Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof….”
By 1833, all of the U.S. states had affirmed the principle of separation of church and state with full religious liberty in their
state constitutions.
state constitutions.
The Call to Missions
British pastor William Carey was the most influential figure in beginning the modern missionary movement, articulating the
call to overseas service with the question, “If the Gospel was worthy of all acceptation, why is it not preached to all?” He
served as the first overseas representative (along with John Thomas) beginning in 1793, and remained engaged in
evangelistic and educational ministries for 40 years in and around Serampore, India.
call to overseas service with the question, “If the Gospel was worthy of all acceptation, why is it not preached to all?” He
served as the first overseas representative (along with John Thomas) beginning in 1793, and remained engaged in
evangelistic and educational ministries for 40 years in and around Serampore, India.
In fact the first Baptist to evangelize in a foreign country was George Lisle, a freed slave and first ordained black in
America, who sailed from Georgia to establish churches in Jamaica in the 1770s.
America, who sailed from Georgia to establish churches in Jamaica in the 1770s.
Influenced by Carey Congregationalists Adoniram and Ann Judson set sail for India in 1812. After wrestling en route with
the notion of baptism (and concluding that only immersive baptism was Scriptural) both became Baptists. No longer
engaged by the Congregationalists, and forced out of India by the East India Company, they settled in another mission field,
Burma. There Judson was instrumental in church growth and discipleship until his death in 1850 and Baptist leaders there
acknowledge his vital legacy today.
the notion of baptism (and concluding that only immersive baptism was Scriptural) both became Baptists. No longer
engaged by the Congregationalists, and forced out of India by the East India Company, they settled in another mission field,
Burma. There Judson was instrumental in church growth and discipleship until his death in 1850 and Baptist leaders there
acknowledge his vital legacy today.
Another missionary originally set to serve with the Judson’s, Luther Rice, returned from India for medical reasons and to
raise support for the Judson’s. His greatest contribution was motivating the creation in 1814 of the General Missionary
Convention of the Baptist Denomination in the United States for Foreign Missions (Triennial Convention), the first unified
national missionary-sending effort formed in the U.S. and the forerunner of today’s American Baptist Board of International
Ministries.
raise support for the Judson’s. His greatest contribution was motivating the creation in 1814 of the General Missionary
Convention of the Baptist Denomination in the United States for Foreign Missions (Triennial Convention), the first unified
national missionary-sending effort formed in the U.S. and the forerunner of today’s American Baptist Board of International
Ministries.
Rice preached and raised money for missionary work in many areas. He inspired Lott Cary, who later founded the African
Missionary Society of Richmond and established the first Baptist church in Liberia.
Missionary Society of Richmond and established the first Baptist church in Liberia.
Rice also influenced John Mason Peck, a pivotal figure in domestic missionary work across the U.S. in the early and mid
19th century.
19th century.
In 1824, Rice and others helped form the Baptist General Tract Society, which later became the American Baptist
Publication Society and eventually the American Baptist Board of Educational Ministries. The goal of that original
organization was to utilize educational means “to disseminate evangelical truth and to articulate sound morals.” Its work
evolved through the printing of tracts into book and curriculum publishing. Educational outreach was undertaken throughout
many parts of the U.S. in the 19th century, including through colporters and chapel train cars.
Publication Society and eventually the American Baptist Board of Educational Ministries. The goal of that original
organization was to utilize educational means “to disseminate evangelical truth and to articulate sound morals.” Its work
evolved through the printing of tracts into book and curriculum publishing. Educational outreach was undertaken throughout
many parts of the U.S. in the 19th century, including through colporters and chapel train cars.
Within the U.S. John Mason Peck, Isaac McCoy and others exemplified the mission of the American Baptist Home
Mission Society--founded in 1832; now the American Baptist Board of National Ministries--in evangelistic outreach,
ministry with Native Americans and the founding of educational institutions.
Mission Society--founded in 1832; now the American Baptist Board of National Ministries--in evangelistic outreach,
ministry with Native Americans and the founding of educational institutions.
American Baptists
The issue of slavery reached a peak in 1845 when the American Baptist Foreign Mission Society determined that it could
not appoint any candidate for service who held slaves and when the American Baptist Home Mission Society decided
separate northern and southern conventions were necessary. The Southern Baptist Convention was formed in response.
not appoint any candidate for service who held slaves and when the American Baptist Home Mission Society decided
separate northern and southern conventions were necessary. The Southern Baptist Convention was formed in response.
Northern Baptists remained organized as a group of societies until 1907, when the Northern Baptist Convention was
formed to structure coordination of the societies’ work while maintaining the autonomy of the individual churches.
formed to structure coordination of the societies’ work while maintaining the autonomy of the individual churches.
The Ministers and Missionaries Benefit Board, founded in 1913, had begun to meet medical, insurance, and pension needs
of ordained and lay church workers.
of ordained and lay church workers.
As the acknowledgment that American Baptist life and mission transcends any set geographical area, the Northern Baptist
Convention was renamed the American Baptist Convention in 1950. In 1972, in the midst of reorganization that in part
reemphasized the congregation-centered mission of the denomination, its name was changed again to American Baptist
Churches USA.
Convention was renamed the American Baptist Convention in 1950. In 1972, in the midst of reorganization that in part
reemphasized the congregation-centered mission of the denomination, its name was changed again to American Baptist
Churches USA.
In geographic terms American Baptists have tended to be most numerous in northern states, although church growth in
many areas of the South has been realized in recent decades. Numerically, American Baptist Churches USA, which
includes about 5,800 congregations and 1.5-million members, is approximately one-tenth the size of the
many areas of the South has been realized in recent decades. Numerically, American Baptist Churches USA, which
includes about 5,800 congregations and 1.5-million members, is approximately one-tenth the size of the
Southern Baptist Convention and ranks sixth in size among the largest Baptist bodies.
Growing out of the first Baptist association founded in 1707 American Baptist Churches USA now is comprised of 34
regions. They range in size from the individual urban centers of Cleveland, Chicago, New York, Philadelphia, Pittsburgh,
Indianapolis and Los Angeles to the 13-state American Baptist Churches of the South, from the 34 congregations of the
ABC of Rochester/Genesee to the nearly 500 churches of the West Virginia Baptist Convention.
regions. They range in size from the individual urban centers of Cleveland, Chicago, New York, Philadelphia, Pittsburgh,
Indianapolis and Los Angeles to the 13-state American Baptist Churches of the South, from the 34 congregations of the
ABC of Rochester/Genesee to the nearly 500 churches of the West Virginia Baptist Convention.
The American Baptist Churches Mission Center in Valley Forge, Pa., has served since 1962 as a major site for the ongoing
planning of domestic and overseas mission work, and for the production of various resources designed to help local
churches and their leaders in their ministries.
planning of domestic and overseas mission work, and for the production of various resources designed to help local
churches and their leaders in their ministries.
Today hundreds of American Baptist home and overseas missionaries serve in partnership with others in a variety of
ministries designed to strengthen spiritual, physical and social conditions in the U.S. and in more than 20 other countries.
ministries designed to strengthen spiritual, physical and social conditions in the U.S. and in more than 20 other countries.
Throughout their history, American Baptists have been led by the Gospel mandates to be directly active in the institutions of
society to promote holistic and healing change. The tradition of social outreach and ministry extends back to the
enfranchisement and education of freed slaves following the Civil War, through frontline advocacy of the Civil Rights
Movement, the empowerment of women in church and society, ecological responsibility and the many contemporary issues
of justice. Because of the longstanding commitment to outreach to and fellowship with all persons, American Baptist
Churches USA today is the most racially inclusive body within Protestantism and will within the next few years be
comprised of no racial/ethnic majority group.
society to promote holistic and healing change. The tradition of social outreach and ministry extends back to the
enfranchisement and education of freed slaves following the Civil War, through frontline advocacy of the Civil Rights
Movement, the empowerment of women in church and society, ecological responsibility and the many contemporary issues
of justice. Because of the longstanding commitment to outreach to and fellowship with all persons, American Baptist
Churches USA today is the most racially inclusive body within Protestantism and will within the next few years be
comprised of no racial/ethnic majority group.
In consideration of Christ’s call to worldwide ministry (Acts 1:8) American Baptists always have been actively engaged in
ecumenical ministry, both locally and in such bodies as the National Council of Churches of Christ, World Council of
Churches and Baptist World Alliance.
ecumenical ministry, both locally and in such bodies as the National Council of Churches of Christ, World Council of
Churches and Baptist World Alliance.
Today Baptists worldwide number 43,000,000 baptized members--and a community of more than 100,000,000
people--in approximately 160,000 churches. The greatest growth can be seen in the developing worlds of Africa, Asia and
Latin America.
people--in approximately 160,000 churches. The greatest growth can be seen in the developing worlds of Africa, Asia and
Latin America.
Rivergate Community Church
Rivergate Community Church recently celebrated its 50-year anniversary, though for much of that time the church was
organized under the name Fellowship Baptist Church[1].
organized under the name Fellowship Baptist Church[1].
Rivergate Community Church has its roots in the withdrawal of University Park Baptist Church from the Northern Baptist
Convention, in 1949. When University Park made the decision to withdraw from the convention to associate with the
newly forming Conservative Baptist Convention, there were about forty members who left the Church, determined to
remain within the Northern Baptist fold. The withdrawal of the forty members was done in a friendly manner, with letters of
withdrawal being issued that expressed regret and sadness.
Convention, in 1949. When University Park made the decision to withdraw from the convention to associate with the
newly forming Conservative Baptist Convention, there were about forty members who left the Church, determined to
remain within the Northern Baptist fold. The withdrawal of the forty members was done in a friendly manner, with letters of
withdrawal being issued that expressed regret and sadness.
In September 1949, the group of believers elected officers and began organizing themselves as a Church. As 1950 rang in,
the group was meeting in each other’s homes and working with the Northern Baptist convention in Oregon on founding a
church. The early records show the struggle the group went through to begin raising the money to build a Church building
and bring in a pastor. In 1950, the name “Fellowship Baptist Church” was selected, and a constitution was written. By the
end of 1950, the group had begun meeting in the I.O.O.F. Hall, and was able to write, “We had no building of our own—
no pastor of our own—but we are now a Church!” In 1951, the Church was recognized by the Northern Baptist
convention and 34 members signed the charter document founding the Church.
the group was meeting in each other’s homes and working with the Northern Baptist convention in Oregon on founding a
church. The early records show the struggle the group went through to begin raising the money to build a Church building
and bring in a pastor. In 1950, the name “Fellowship Baptist Church” was selected, and a constitution was written. By the
end of 1950, the group had begun meeting in the I.O.O.F. Hall, and was able to write, “We had no building of our own—
no pastor of our own—but we are now a Church!” In 1951, the Church was recognized by the Northern Baptist
convention and 34 members signed the charter document founding the Church.
In 1953 the first full time pastor was called, James M. Bennett. The Church continued growing rapidly and looking for a
place to build a Church building. The groundbreaking ceremony for the building where we worship today was held on
January 1, 1956. By 1960, the membership stood at 204 members, and the records from the time show that the Church
was a family, sharing and working together in delight at what the Lord had done within their small community. By June
1966 the original meeting hall had been outgrown, so the Church decided to add an addition. The current fellowship hall
and offices and downstairs classrooms were this expansion.
place to build a Church building. The groundbreaking ceremony for the building where we worship today was held on
January 1, 1956. By 1960, the membership stood at 204 members, and the records from the time show that the Church
was a family, sharing and working together in delight at what the Lord had done within their small community. By June
1966 the original meeting hall had been outgrown, so the Church decided to add an addition. The current fellowship hall
and offices and downstairs classrooms were this expansion.
The expansion of the building marked the high point for the Church. The social upheaval and the change in religious
attitudes, which infected the entire country in the late 1960’s, affected Fellowship Baptist as well. From the high point in
1966, with over 200 members, the Church began a long slide down which nothing seemed able to arrest. The records
from this time are hard to read: the people of the Church prayed and tried as hard as they could, but the work God had
began seemed to be withering, and you can feel the despair in the writings. The Church seemed unable to call a pastor for
any length of time, and the membership of the Church melted away. By 1984, the Church had dwindled to just seven
faithful and heartbroken members. Something had to be done, and the faithful seven did it.
attitudes, which infected the entire country in the late 1960’s, affected Fellowship Baptist as well. From the high point in
1966, with over 200 members, the Church began a long slide down which nothing seemed able to arrest. The records
from this time are hard to read: the people of the Church prayed and tried as hard as they could, but the work God had
began seemed to be withering, and you can feel the despair in the writings. The Church seemed unable to call a pastor for
any length of time, and the membership of the Church melted away. By 1984, the Church had dwindled to just seven
faithful and heartbroken members. Something had to be done, and the faithful seven did it.
In 1985, Fellowship Baptist Church was closed and the seven remaining members turned governance of the Church over to
the American Baptist region. With the help of Mt. Park Baptist Church in Lake Oswego, a restart effort was launched.
The Church was reborn under the name “Rivergate Community Church” and the first pastor, Mark Rodgers, was called.
The faithful seven remained, providing continuity with the past.
the American Baptist region. With the help of Mt. Park Baptist Church in Lake Oswego, a restart effort was launched.
The Church was reborn under the name “Rivergate Community Church” and the first pastor, Mark Rodgers, was called.
The faithful seven remained, providing continuity with the past.
Rivergate began a Sunday School ministry to the children of the government housing projects which lay immediately north
of the building. At first, a big green van was used to pick kids up, but later a full sized yellow school bus was purchased.
The kids attending were from broken, impoverished families, and their parents rarely (if ever) came with them. Many had
not eaten…so the Church began making piles of peanut butter and jelly sandwiches to feed them. Often, over 100 children
would be present for Sunday school classes. By 1990, Pastor Rodgers had accepted a call with another Church, and
Pastor John Fischer had been called to Rivergate. However, the Bus ministry overwhelmed the limited resources of the
Church and ended. Over the next several years the Church struggled to regain its footing and start growing again. The bus
ministry had launched a continuing concern for the children of the neighborhood, which is seen today in the children’s
camping program, the effort every year to distribute school supplies, and related ministries.
of the building. At first, a big green van was used to pick kids up, but later a full sized yellow school bus was purchased.
The kids attending were from broken, impoverished families, and their parents rarely (if ever) came with them. Many had
not eaten…so the Church began making piles of peanut butter and jelly sandwiches to feed them. Often, over 100 children
would be present for Sunday school classes. By 1990, Pastor Rodgers had accepted a call with another Church, and
Pastor John Fischer had been called to Rivergate. However, the Bus ministry overwhelmed the limited resources of the
Church and ended. Over the next several years the Church struggled to regain its footing and start growing again. The bus
ministry had launched a continuing concern for the children of the neighborhood, which is seen today in the children’s
camping program, the effort every year to distribute school supplies, and related ministries.
In 2002 we called pastor Carren Woods to the Church. Under pastor Carren’s guidance, we continue our growth, and we
continue to try to deepen our relationship and faith with Jesus. We are focused on a new phase of growth and hope in our
life, as a new generation of leaders is being mentored and taught the ropes, and we rejoice in the new faces and people we
see coming into the Church.
continue to try to deepen our relationship and faith with Jesus. We are focused on a new phase of growth and hope in our
life, as a new generation of leaders is being mentored and taught the ropes, and we rejoice in the new faces and people we
see coming into the Church.
Webmistress: admin@rivergatecommunitychurch.org
[1] The historical records this section is based on were collected by Joanne Garrigues and published in a small booklet, “50 years
of Fellowship in Rivergate Community”.
of Fellowship in Rivergate Community”.
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