DUCK RIVER BAPTIST ASSOCIATION (TN) NOT CALVINIST

 The Duck River Baptist Association (later the Duck River and Kindred Association of Separate Baptists) separated from the Elk River Baptist Association (Tn), founded in 1808, over the issue of general atonement in 1822. History records the Elk River Association (now extinct) as Calvinist. At some point though, many of the churches in that association either began to embrace general atonement and reject the Calvinist view of election, or Elk River adopted a more hyper Calvinist view, which forced the Non Calvinist churches to withdraw. 

The historical sources I have found do not agree as to the details. There is some questions that cannot be answered, as it seems strange that in a period of only 18 years, that much variance over doctrine arose. It seems possible that both views of election may have been tolerated, and when the Duck River seceded, they reverted back to the Separate Baptist name. This further shows that "Separate Baptists" had a more Non Calvinist reputation, which caused many associations to revert back to the name.

Duck River now fellowships with the General Association of Baptists, a collection of Separate Baptist associations who, like most Southern Baptists, maintain eternal security and general atonement. This makes one wonder about what the real history is surrounding the Elk River and Duck River clashes over the doctrine of election. It seems odd, even suspicious, that totally Calvinist churches would suddenly change their view of election and the atonement. For their articles of faith see here or read below. 

 1. We believe in only one true and living God, the Father, the Word, and the Holy Ghost, and
these three are one. (Dt 6: 4; Isa. 45: 22; I Jn 5:7; Jn 1:1-3, 14)
2. We believe that by one man sin entered into the world, and death by sin, and so death passed
upon all men, for that all have sinned and are by nature the children of wrath.
(Romans 5: 12-14,17; I Cor. 15: 21, 22)
3. We believe that the Scriptures of the Old and New Testament are the words of God, and the
only rules of faith and practice. (II Peter 1: 20, 21; II Tim. 3: 15-17)
4. We believe that Jesus Christ, by the grace of God, tasted death for every man, and through his
meritorious death, the way of salvation is made possible for God to have mercy upon all who
come unto Him upon Gospel terms. (In. 3:16; Heb. 2: 9, 10; In. 6: 44; 12: 32)
5. We believe that sinners are justified in the sight of God only by the righteousness of God
imputed unto them through faith in the Lord Jesus Christ.
(Rom. 5: 1,2; 4: 23-25; Eph. 2: 8-10)
6. We believe the saints will persevere in grace, and not one of them will be finally lost.
(In. 10:27-30; Rom. 8:35-39; I Cor. 3:11-15)
7. We believe that there will be a resurrection of the dead, both of the just and of the unjust, and
a general judgment, and that the happiness of the righteous and the punishment of the wicked
will be eternal. (In. 5:28-29: II Cor. 5: 10; Rev. 20: 4-6,11-15; I Thes. 4: 13-18)
8. We believe that the visible church of Christ is a congregation of faithful men and women,
who have given themselves to the Lord, and have obtained fellowship with each other, and
have agreed to keep a Godly discipline according to the rules of the Gospel.
(Matt. 16: 18; 18: 15-18; I Cor. 5: 1-13; Eph. 2: 19-22)
9. We believe in revealed religion by the operation of the Spirit, agreeable to the word of God,
and that Jesus Christ is the great head of the Church, and the government thereof is with
the body. (Matt. 16:17; I Cor. 2: 9-12; I Peter 2: 5-7)
10. We believe that water baptism, the Lord's Supper and the washing of the saints feet are
ordinances of the Gospel, to be continued until the second coming of tbe Lord Jesus Christ,
and that true believers are the only fit subjects for baptism and immersion, the only true Gospel
mode. (Acts 2: 38-47; 8: 35-38; Rom. 6: 4; Lk. 22: 14-20; I Cor. 11: 23-26; Jn 13:4 -17)
11. We believe that none but regularly baptized members have a right to commune at the Lord's
table, and that no person bas the right to administer the ordinance of the Gospel, except that he
be legally called and qualified. (Ex. 12: 43-47; I Cor 5: 7,8; Acts 13: 1-4)
12. We believe that the Lord's day ought to be observed and set apart for the worship of God,
and that no work or worldly business should be transacted thereon-works of piety and mercy
and necessity excepted. (Acts 20: 7; Col. 2: 16, 17; I Cor 16: 2)

Below is the history as recorded by Baptist historian R.L. Vaughn

"John Rushing, a preacher in the Elk River Association at the time of the split, wrote to Matthew Lyon and The Baptist,

The reason why we call ourselves Separates is, we separated from doctrines set forth in a circular letter and published in the minutes of the Elk River Association in 1821 or 2, wherein the ministers were represented as holding the keys of the kingdom of heaven, and also charging all those that did not believe the doctrine of eternal, unconditional and personal election, with wretched infidelity: which was alarming to us, who believe the first to be popery and the whole unscriptural.

The predestinarians in the Elk River Association probably wished to salvage soteriological doctrinal purity. Their attempt to do so, however, violated church sovereignty and autonomy on the other end. Rushing continued,

In this time of distress the Association met at Sugar Creek meeting house in Bedford county, Ten.; and there a motion was made that no church should be at liberty to license their young ministers without the aid of a presbytery, which (presbytery) was to be appointed by the Association, and they were to officiate in the above business, and constitute churches, and to ordain bishops and deacons in all the churches in our Association.

Others were soon embroiled in dispute over the new ideas, and other associations divided or had members withdraw from them. Some ministers and churches moved on into the Stone-Campbell restoration movement. The Duck River Association maintained a Baptist course. Some of the Duck River Baptists eventually found their way into the Tennessee Baptist Convention and the Southern Baptist Convention. However, a mind of independence, coupled with opposition to the (seemingly) Calvinistic stance (at least in 1843) of the State Convention and other organizations, caused the Duck River Association and other Separate Baptists to continue as separate bodies. The “Separate” side of the 1843 Duck River division maintained, “we cannot quit our position, we cannot unite with you while you retain your Calvinistic doctrine, your resolves and pledges to do everything in your power to sustain the Baptist Publishing and Sunday School Society, and pledges to support the Seminary of learning…”

The Duck River Baptists stayed their course and sought fellowship with like-minded Baptists. Through the years, they developed correspondence with other Baptist associations – Mount Zion Association, Indian Creek, Union, Mount Moriah, Mount Pleasant, East Union, Ebenezer, Mount Olive, Liberty, New Liberty, and Mount Pleasant No. 2. Many of these fellowships are still maintained. In October of 1939, delegates from Duck River, Mount Zion, Union, Mount Pleasant, Liberty, New Liberty, and Ebenezer Associations, and the Pleasant Hill church of Kentucky, met at Garrison Fork Church, Bedford County, Tennessee, and organized the General Association of Baptists. The stated purpose of this association is to “perpetuate a closer union and communion among us and to preserve and maintain a correspondence with each other.”

This “Duck River and Kindred” association is one of the “primitivistic” sects among Baptists, though they do not share the strong Calvinism of some of those bodies. They are moderately Calvinistic***, retaining the teachings of total depravity and eternal security, while asserting that Jesus Christ tasted death for every man. Most of the churches have Sunday Schools, but no organized support of missionary or benevolent institutions. Most of the churches use musical instruments, though some do not. In addition to baptism and the Lord’s supper, they observe the rite of feet washing as an ordinance. “Pastors are bivocational and are often addressed as ‘elder’.” The entire article can be read here 

***I would dispute that they are "moderately Calvinistic", first because even Arminians believe total depravity, and, eternal security, if looked at closely, is not the same critter as "perseverance of the saints", which if believed as stated by John Calvin, offers no more assurance of salvation than Arminianism.