Baptists

Baptists

Total population
100 million (est.)
Regions with significant populations
United States 33 million
India	2.4 million
Nigeria	2.5 million
Democratic Republic of the Congo	1.9 million
Brazil	1.7 million
Canada	800,000
Religions
Baptist Christianity

Baptists are individuals who belong to Christian denominations and churches that subscribe to a doctrine that baptism should be performed only for saved believers (believer's baptism, as opposed to infant baptism), and that it must be done by immersion (as opposed to affusion or sprinkling). Other tenets of Baptist churches include soul competency (liberty), salvation through faith alone, scripture alone as the rule of faith and practice, and the autonomy of the local congregation. Baptists recognize two ministerial offices, pastors and deacons. Baptist churches are widely considered to be Protestant churches, though some Baptists disavow this identity.

Diverse from their beginning, those identifying as Baptists today differ widely from one another in what they believe, how they worship, their attitudes toward other Christians, and their understanding of what is important in Christian discipleship.

Historians trace the earliest Baptist church back to 1609 in Amsterdam, with English Separatist John Smyth as its pastor. In accordance with his reading of the New Testament, he rejected baptism of infants and instituted baptism only of believing adults. Baptist practice spread to England, where the General Baptists considered Christ's atonement to extend to all people, while the Particular Baptists believed that it extended only to the elect. In 1638, Roger Williams established the first Baptist congregation in the North American colonies. In the mid-18th century, the First Great Awakening increased Baptist growth in both New England and the South. The Second Great Awakening in the South in the early 19th century increased church membership, as did the preachers' lessening of support for abolition and manumission of slavery, which had been part of the 18th-century teachings. Baptist missionaries have spread their church to every continent.

The Baptist World Alliance reports more than 41 million members in more than 150,000 congregations. In 2002, there were over 100 million Baptists and Baptistic group members worldwide and over 33 million in North America. The largest Baptist association is the Southern Baptist Convention, with over 16 million members.

Etymology

The term Baptist comes from the Greek word βαπτιστής (baptistés, "baptist," also used to describe John the Baptist), which is related to the verb βαπτίζω (baptízo, "to baptize, wash, dip, immerse"), and the Latin baptista.

The term Baptist as applied to Baptist churches is a modification of the term Anabaptist (which means rebaptizer), and was used into the 19th century as a general epithet for churches which denied the validity of infant baptism, including the Campbellites, Mennonites and Schwarzenau Brethren or German Baptists, who are not identified with modern day Baptists. The English Anabaptists were called Baptists as early as 1569. The name Anabaptist continued to be applied to English and American Baptists, even after the American Revolution.

Origins

Baptist Historian Bruce Gourley outlines four main views of Baptist origins: (1) The modern scholarly consensus that the denomination traces its origin to the 17th century via the English Separatists, (2) the view that it was an outgrowth of Anabaptist traditions, (3) the perpetuity view which assumes that the Baptist faith and practice has existed since the time of Christ, and (4) the successionist view which argues that Baptist churches actually existed in an unbroken chain since the time of Christ.

English separatist view

The predominant view of Baptist origins is that Baptists came along in historical development in the century after the rise of the original Protestant denominations. This view of Baptist origins has the most historical support and is the most widely accepted. Representative writers include William H. Whitsitt, Robert G. Torbet, Winthrop S. Hudson, William G. McLoughlin and Robert A. Baker. This position considers the influence of Anabaptists upon early Baptists to be minimal. It was a time of considerable political and religious turmoil. Both individuals and churches were willing to give up their theological roots if they became convinced that a more biblical "truth" had been discovered.

The Baptist faith originated from within the English Separatist movement. Prior to the Protestant Reformation, the Church of England (Anglicans) had broken away from the Catholic Church. Then came the mainstream Reformation. There were some Christians who were not content with the achievements of the mainstream Protestant Reformation. There also were Christians who were disappointed that the Church of England had not made corrections of what some considered to be errors and abuses. Of those most critical of the Church's direction, some chose to stay and try to make constructive changes from within the Anglican Church. They became known as "Puritans" and are described by Gourley as cousins of the English Separatists. Others decided they must leave the Church because of their dissatisfaction and became known as the Separatists.

Historians trace the earliest Baptist church back to 1609 in Amsterdam, with John Smyth as its pastor. Even prior to that, in 1606, John Smyth, a Fellow of Christ’s College, Cambridge, had broken his ties with the Church of England. Reared in the Church of England, he became "Puritan, English Separatist, and then a Baptist Separatist," and ended his days working with the Mennonites. He began meeting in England with 60–70 English Separatists, in the face of "great danger." The persecution of religious nonconformists in England led Smyth to go into exile in Amsterdam with fellow Separatists from the congregation he had gathered in Lincolnshire, separate from the established church (Anglican). Smyth and his lay supporter, Thomas Helwys, together with those they led, broke with the other English exiles because Smyth and Helways were convinced they should be baptized as believers. In 1609 Smyth first baptized himself and then baptized the others.

In 1609, while still there, Smyth wrote a tract titled "The Character of the Beast," or "The False Constitution of the Church." In it he expressed two propositions: first, infants are not to be baptized; and second, "Antichristians converted are to be admitted into the true Church by baptism." Hence, his conviction was that a scriptural church should consist only of regenerate believers who have been baptized on a personal confession of faith. He rejected the Separatist movement's doctrine of infant baptism (paedobaptism). Shortly thereafter, Smyth left the group, and layman Thomas Helwys took over the leadership, leading the church back to England in 1611. Ultimately, Smyth became committed to believers' baptism as the only biblical baptism. He was convinced on the basis of his interpretation of Scripture that infants would not be damned should they die in infancy.

Print from Anglican theologian Daniel Featley's book, "The Dippers Dipt, or, The Anabaptists Duck'd and Plung'd Over Head and Ears, at a Disputation in Southwark", published in 1645.

Smyth, convinced that his self-baptism was invalid, applied with the Mennonites for membership. He died while waiting for membership, and some of his followers became Mennonites. Thomas Helwys and others kept their baptism and their Baptist commitments. The modern Baptist denomination is an outgrowth of Smyth's movement. Baptists rejected the name Anabaptist when they were called that by opponents in derision. McBeth writes that as late as the 18th century, many Baptists referred to themselves as "the Christians commonly—though falsely—called Anabaptists."

Anabaptist influence view

Another view is that early seventeenth-century Baptists were influenced by continental Anabaptists. Proponents of this view holds that although Baptist originated from English Separatists, some early Baptists were influenced by some Anabaptists. According to this view, the Dutch Mennonites (Anabaptists) shared some similarities with General Baptists (believer's baptism, religious liberty, separation of church and state, and Arminian views of salvation, predestination and original sin). However, there were significant differences between Anabaptists and Baptists, though not so significant as the differences between many contemporary Baptist groups. Representative writers include AC Underwood and William R Estep. Gorley writes that among some contemporary Baptist scholars who emphasize the faith of the community over soul liberty, the Anabaptist influence theory is making a comeback.

The relations between Baptists and Anabaptists were early strained. In 1624, the then five existing Baptist churches of London issued a condemnation of the Anabaptists.

Perpetuity view

Main article: Baptist successionism

Prior to the 20th century, Baptist historians generally wrote from the perspective that Baptists had existed since the time of Christ. Proponents of the Baptist perpetuity view consider the Baptist movement to have always been historically separate from Catholicism and in existence prior to the Protestant Reformation.

The perpetuity view is often identified with The Trail of Blood, a pamphlet by J.M. Carrol published in 1931. Other Baptist writers holding the perpetuity view are Thomas Crosby, G.H. Orchard, JM Cramp, William Cathcart, Adam Taylor and DB Ray This view was also held by English Baptist preacher, Charles Spurgeon as well as Jesse Mercer, the namesake of Mercer University.

UK

Historical chart of the main Protestant branches.

In 1612, Thomas Helwys established a Baptist congregation in London, consisting of congregants from Smyth's church. A number of other Baptist churches sprang up, and they became known as the General Baptists. The Particular Baptists were established when a group of Calvinist Separatists adopted believers’ Baptism.

North America

See also: Baptists in the United States and Baptists in Canada

Both Roger Williams and John Clarke, his compatriot in working for religious freedom, are variously credited as founding the earliest Baptist church in North America. In 1639, Williams established a Baptist church in Providence, Rhode Island, and Clarke began a Baptist church in Newport, Rhode Island. According to a Baptist historian who has researched the matter extensively, "There is much debate over the centuries as to whether the Providence or Newport church deserved the place of 'first' Baptist congregation in America. Exact records for both congregations are lacking."

The Great Awakening energized the Baptist movement, and the Baptist community experienced spectacular growth. Baptists became the largest Christian community in many southern states, including among the black population.

In 1845, the Baptists congregations in the United States split over three main issues: slavery, missions, and doctrinal integrity. The northern congregations were opposed to members in the southern congregations owning slaves, and tried to prevent slaveholders from being missionaries. However, not appointing a proportionate number of missionaries to the southern region of the US sparked animosity from the southern churches. The southern congregations were also concerned over perceived liberalism in the north, accusing some missionaries of denying virgin birth and divinity of Jesus. The split created the Southern Baptist Convention, while the northern congregations, then known as Northern Baptists, formed their own umbrella organization now called the American Baptist Churches of the USA (ABC-USA).

After the American Civil War, another split occurred: most black Baptists in the South separated from white churches and set up their own congregations. In the late 1860s, they rapidly set up several separate state conventions. In 1895 their three national conventions merged into the National Baptist Convention. With 8 million members, it is the largest African-American religious organization and is second in size to the Southern Baptist Convention.

Baptist associations

Many Baptist churches choose to associate with associational groups that provide fellowship without control. The largest Baptist association is the Southern Baptist Convention, but there are many other Baptist associations. There are also Independent Baptist churches that remain autonomous and independent of any denomination, organization, or association.

In 1905, Baptists worldwide formed the Baptist World Alliance (BWA). The BWA now counts over 200 Baptist conventions and unions worldwide with over 37 million members. The BWA's goals include caring for the needy, leading in world evangelism and defending human rights and religious freedom. Though it played a role in the founding of the BWA, the Southern Baptist Convention severed its affiliation with BWA in 2004.

Membership

Statistics

See also: List of Christian denominations by number of members and List of Baptist sub-denominations

Today, 46 million Baptists belong to churches cooperating with the Baptist World Alliance. Many Baptist groups, including the Southern Baptist Convention and the Baptist Bible Fellowship do not cooperate with the Alliance. Their number can add up to a total of close to 100 million adherents in the world through 211 denominations, making Baptists the largest Protestant denomination in the world.

According to the Barna Group researchers, Baptists are the largest denominational grouping of born again Christians in the USA A 2009 ABCNEWS/Beliefnet phone poll of 1 022 adults suggests that fifteen percent of Americans identify themselves as Baptists.

Besides North America and Europe, large populations of Baptists also exist in Asia, Africa and Latin America, notably in India (2.4 million), Nigeria (2.5 million), Democratic Republic of the Congo (DRC) (1.9 million), and Brazil (1.7 million).

A large percentage of Baptists in North America are found in five bodies—the Southern Baptist Convention (SBC); National Baptist Convention, USA, Inc. (NBC); National Baptist Convention of America, Inc.; (NBCA); American Baptist Churches in the USA (ABC); and Baptist Bible Fellowship International (BBFI).

Qualification for membership

Baptists define their church membership as a congregation of baptized believers in Jesus Christ as Savior and Lord. The primary external qualification for membership in a Baptist church is a public profession of faith in Jesus, followed by water baptism.

Baptist churches do not have an age restriction on membership, but will not accept as a member a child who is considered too young to fully understand and make a profession of faith of their own volition and comprehension. In such cases, the pastor and parents usually meet together with the child to verify the child's comprehension of the decision to follow Jesus.

There are instances where persons make a profession of faith but fail to follow through with believers' baptism. In such cases they are considered saved and usually eligible for membership. Baptists do not believe that baptism has anything to do with salvation. It is considered a public expression of one's inner repentance and faith.

Baptists believe that the act of baptism is a symbolic display of the death, burial, and resurrection of Jesus. When a person who believes that he has already been saved and confessed Christ submits to scriptural baptism, he or she is publicly identifying with Christ in His death to old self, burial of past sinful thought and action, and resurrection in newness of life, to walk with Christ the remainder of their days.

Baptist beliefs and principles

Main article: Baptist beliefs

Even the briefest glance at early Baptist writings confirms that they sought to draw their teachings directly from Scripture. Other movements may have provided a framework for their understanding, but Baptists never consciously sought to pattern their teachings from these sources. Instead, they consciously and conscientiously sought to draw every teaching and practice from Scripture. Perhaps [John] Shakespeare is too partisan, but he made his point when he wrote that one could wipe out all the religious groups of the seventeenth century, leave an open Bible, and “there would be Baptists tomorrow.”

— H. Leon MacBeth. Four Centuries of Baptist Witness, p. 63

Baptists, like other Christians, are defined by doctrine—some of it common to all orthodox and evangelical groups and a portion of it importantly distinctive. Through the years, different Baptist groups have issued confessions of faith—without considering them to be creeds—to express their particular doctrinal distinctions in comparison to other Christians as well as in comparison to other Baptists. Most Baptists are evangelical in doctrine, but Baptist beliefs can vary due to the congregational governance system that gives autonomy to individual local Baptist churches. Historically, Baptists have played a key role in encouraging religious freedom and separation of church and state.

Shared doctrines would include beliefs about one God; the virgin birth; miracles; atonement for sins through the death, burial, and bodily resurrection of Jesus; the Trinity; the need for salvation (through belief in Jesus Christ as the son of God, his death and resurrection, and confession of Christ as Lord); grace; the Kingdom of God; last things (Jesus Christ will return personally and visibly in glory to the earth, the dead will be raised, and Christ will judge everyone in righteousness); and evangelism and missions. Some historically significant Baptist doctrinal documents include the 1689 London Baptist Confession of Faith, 1742 Philadelphia Baptist Confession, the 1833 New Hampshire Baptist Confession of Faith, the Southern Baptist Convention's Baptist Faith and Message, and written church covenants which some individual Baptist churches adopt as a statement of their faith and beliefs.

Most Baptists hold that no church or ecclesiastical organization has inherent authority over a Baptist church. Churches can properly relate to each other under this polity only through voluntary cooperation, never by any sort of coercion. Furthermore, this Baptist polity calls for freedom from governmental control.

Exceptions to this local form of local governance include a few churches that submit to the leadership of a body of elders, as well as the Episcopal Baptists that have an Episcopal system.

Baptists generally believe in the literal Second Coming of Christ. Beliefs among Baptists regarding the "end times" include amillennialism, dispensationalism, and historic premillennialism, with views such as postmillennialism and preterism receiving some support.

Some additional distinctive Baptist principles held by many Baptists:

• The supremacy of the canonical Scriptures as a norm of faith and practice. For something to become a matter of faith and practice, it is not sufficient for it to be merely consistent with and not contrary to scriptural principles. It must be something explicitly ordained through command or example in the Bible. For instance, this is why Baptists do not practice infant baptism—they say the Bible neither commands nor exemplifies infant baptism as a Christian practice, even though nowhere does the Bible forbid it. More than any other Baptist principle, this one when applied to infant baptism is said to separate Baptists from other evangelical Christians.
• Baptists believe that faith is a matter between God and the individual (religious freedom). To them it means the advocacy of absolute liberty of conscience.
• Insistence on immersion as the only mode of baptism. Baptists do not believe that baptism is necessary for salvation. Therefore, they do not consider it to be a sacrament, since it imparts no saving grace.

Further information: List of Baptist confessions

Most Baptist traditions believe in the "Four Freedoms" articulated by Baptist historian Walter B. Shurden:

• Soul freedom: the soul is competent before God, and capable of making decisions in matters of faith without coercion or compulsion by any larger religious or civil body
• Church freedom: freedom of the local church from outside interference, whether government or civilian (subject only to the law where it does not interfere with the religious teachings and practices of the church)
• Bible freedom: the individual is free to interpret the Bible for himself or herself, using the best tools of scholarship and biblical study available to the individual
• Religious freedom: the individual is free to choose whether to practice their religion, another religion, or no religion; Separation of church and state is often called the "civil corollary" of religious freedom

Beliefs that vary among Baptists

Since there is no hierarchical authority and each Baptist church is autonomous, there is no official set of Baptist theological beliefs. Baptists have different divisions, sects, and groups. Although they agree on many things, their differences are enough to keep them apart. Despite some common doctrines and practices which characterize the greater part of Baptists, there are many beliefs and practices which vary from church to church and among associations. Some doctrinal issues on which there is widespread difference among Baptists are eschatology, Calvinism and Arminianism, the doctrine of separation from "the world" and whether to associate with those who are "of the world", glossolalia (speaking in tongues), how the Bible should be interpreted (hermeneutics), the extent to which missionary boards should be used to support missionaries, the extent to which non-members may participate in the Lord's Supper services, which translation of Scripture to use from the pulpit and in Bible classes (see King-James-Only movement), the very nature of Gospel, the role of women in marriage, and the ordination of women as deacons or pastors.

Controversies that have shaped Baptists

Baptists have faced many controversies in their 400-year history, controversies of the level of crises. Baptist historian Walter Shurden says the word "crisis" comes from the Greek word meaning "to decide." Shurden writes that contrary to the presumed negative view of crises, some controversies that reach a crisis level may actually be "positive and highly productive." He claims that even schism, though never ideal, has often produced positive results. In his opinion crises among Baptists each have become decision-moments that shaped their future. Some controversies that have shaped Baptists are:

• Missions crisis
• Slavery crisis
• Landmark crisis
• Modernist crisis

Missions crisis

Early in the 19th century, the rise of the modern missions movement, and the backlash against it, led to widespread and bitter controversy among the American Baptists. During this era, the American Baptists were split between missionary and anti-missionary. A substantial secession of Baptists went into the movement led by Alexander Campbell, to return to a more fundamental church.

Slavery crisis

Leading up to the American Civil War, Baptists became embroiled in the controversy over slavery in the United States. Whereas in the First Great Awakening, Methodist and Baptist preachers had opposed slavery and urged manumission, over the decades they made more of an accommodation with the institution. They worked with slaveholders in the South to urge a paternalistic institution. Both denominations made direct appeals to slaves and free blacks for conversion. The Baptists particularly allowed them active roles in congregations. By the mid-19th century, northern Baptists tended to oppose slavery. As tensions increased, in 1844 the Home Mission Society refused to appoint a slaveholder as a missionary who had been proposed by Georgia. It noted that missionaries could not take servants with them, and also that the Board did not want to appear to condone slavery.

The Southern Baptist Convention was formed by nine state conventions in 1845, founded in part on the premise that the Bible sanctions slavery and that it is acceptable for Christians to own slaves. They believed slavery was a human institution which Baptist teaching could make less harsh. Not only were many planters among its membership, but some of the denomination's prominent preachers, such as the Rev. Basil Manly, Sr., president of the University of Alabama, were planters and owned slaves (he owned 40.)

As early as the late 18th century, black Baptists began to organize separate churches, associations and mission agencies, especially in the northern states. Not only did blacks set up some independent congregations in the South before the American Civil War, freedmen quickly separated from white congregations and associations after the war. They wanted to be free of white supervision. In 1866 the Consolidated American Baptist Convention, formed from black Baptists of the South and West, helped southern associations set up black state conventions, which they did in Alabama, Arkansas, Virginia, North Carolina, and Kentucky. In 1880 black state conventions united in the national Foreign Mission Convention, to support black Baptist missionary work. Two other national black conventions were formed, and in 1895 they united as the National Baptist Convention This organization later went through its own changes, spinning off other conventions. It is the largest black religious organization and the second largest Baptist organization in the world. Currently American Baptist numerical strength is greatest in the former slaveholding states. The Baptist faith is the predominant faith of African Americans.

On June 20, 1995, the Southern Baptist Convention voted to adopt a resolution renouncing its racist roots and apologizing for its past defense of slavery. More than 20,000 Southern Baptists registered for the meeting in Atlanta. The resolution declared that messengers, as SBC delegates are called, "unwaveringly denounce racism, in all its forms, as deplorable sin" and "lament and repudiate historic acts of evil such as slavery from which we continue to reap a bitter harvest." It offered an apology to all African-Americans for "condoning and/or perpetuating individual and systemic racism in our lifetime" and repentance for "racism of which we have been guilty, whether consciously or unconsciously." Although Southern Baptists have condemned racism in the past, this was the first time the predominantly white convention had dealt specifically with the issue of slavery.

The statement sought forgiveness "from our African-American brothers and sisters" and pledged to "eradicate racism in all its forms from Southern Baptist life and ministry." Currently about 500,000 members of the 15.6-million-member denomination are African Americans and another 300,000 are ethnic minorities. The resolution marked the denomination's first formal acknowledgment that racism played a role in its founding.

Landmark crisis

Southern Baptist Landmarkism sought to reset the ecclesiastical separation which had characterized the old Baptist churches, in an era when inter-denominational union meetings were the order of the day. James Robinson Graves was the primary leader of this movement and one of the most influential Baptists of the 19th century. While some Landmarkers eventually separated from the Southern Baptist Convention, the movement's influence on the Convention continued well into the 20th century. Its influence continues to affect Convention policies. In 2005 the Southern Baptist International Mission Board forbade its missionaries to receive alien immersions for baptism.

Modernist crisis

The rise of theological modernism in the latter 19th and 20th century also greatly affected Baptists. The Landmark movement, already mentioned, has been described as a reaction against incipient modernism among Southern Baptists. In England, Charles Haddon Spurgeon fought against modernistic views of the Scripture in the Downgrade Controversy.

The Northern Baptist Convention had internal conflict over modernism in the early 20th century, ultimately embracing it. Two new conservative associations were founded as a result: the General Association of Regular Baptist Churches in 1933 and the Conservative Baptist Association of America in 1947. Following similar conflicts over modernism, the Southern Baptist Convention adhered to conservative theology as its official position. Two new Baptist denominations were formed by former Southern Baptists who rejected the Southern Baptist interpretation of the Bible: the Alliance of Baptists in 1987 and the Cooperative Baptist Fellowship in 1991.

See also

• List of Baptist confessions
• List of Baptist denominations
• List of Baptists

References

• Gavins, Raymond. The Perils and Prospects of Southern Black Leadership: Gordon Blaine Hancock, 1884–1970. Duke University Press, 1977.
• Harrison, Paul M. Authority and Power in the Free Church Tradition: A Social Case Study of the American Baptist Convention Princeton University Press, 1959.
• Harvey, Paul. Redeeming the South: Religious Cultures and Racial Identities among Southern Baptists, 1865–1925 University of North Carolina Press, 1997.
• Heyrman, Christine Leigh. Southern Cross: The Beginnings of the Bible Belt (1997).
• Isaac, Rhy. "Evangelical Revolt: The Nature of the Baptists' Challenge to the Traditional Order in Virginia, 1765 to 1775," William and Mary Quarterly, 3d ser., XXXI (July 1974), 345–68.
• Leonard, Bill J. Baptist Ways: A History (2003), comprehensive international history
• Life & Practice in the Early Church: A Documentary Reader, New York University press. 2001. pp. 5–7. ISBN 9780814756485.
• McBeth, H. Leon, (ed.) A Sourcebook for Baptist Heritage (1990), primary sources for Baptist history.
• McGlothlin, W. J. (ed.) Baptist Confessions of Faith. Philadelphia: The American Baptist Publication Society, 1911.
• Pitts, Walter F. Old Ship of Zion: The Afro-Baptist Ritual in the African Diaspora Oxford University Press, 1996.
• Rawlyk, George. Champions of the Truth: Fundamentalism, Modernism, and the Maritime Baptists (1990), Canada.
• Spangler, Jewel L. "Becoming Baptists: Conversion in Colonial and Early National Virginia" Journal of Southern History. Volume: 67. Issue: 2. 2001. pp 243+
• Stringer, Phil. The Faithful Baptist Witness, Landmark Baptist Press, 1998.
• Torbet, Robert G. A History of the Baptists, Judson Press, 1950.
• Underhill, Edward B. (ed.). Confessions of Faith and Other Documents of the Baptist Churches of England in the 17th century. London: The Hanserd Knollys Society, 1854.
• Underwood, A. C. A History of the English Baptists. London: Kingsgate Press, 1947.
• Wills, Gregory A. Democratic Religion: Freedom, Authority, and Church Discipline in the Baptist South, 1785–1900, Oxford.

External links

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