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Baptists are Christians who comprise a group of denominations and churches that subscribe to a doctrine that baptism should be performed only for professing 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.^[1]

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.^[2]

Historians trace the earliest Baptist church back to 1609 in Amsterdam, with English Separatist John Smyth as its pastor.^[3] In accordance with his reading of the New Testament, he rejected baptism of infants and instituted baptism only of believing adults.^[4] 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.^[5] 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.^[4]

The Baptist World Alliance reports more than 41 million members in more than 150,000 congregations.^[6] In 2002, there were over 100 million Baptists and Baptistic group members worldwide and over 33 million in North America.^[4] The largest Baptist association is the Southern Baptist Convention, with the membership of associated churches totaling more than 16 million.^[5]

Origins[link]

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, or "Baptist successionism", which argues that Baptist churches actually existed in an unbroken chain since the time of Christ.^[3]

English separatist view[link]

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.^[7] This view of Baptist origins has the most historical support and is the most widely accepted.^[3] Adherents to this position consider the influence of Anabaptists upon early Baptists to be minimal.^[3] 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.^[8]

The Baptist faith originated from within the English Separatist movement. Prior to the Protestant Reformation, the Church of England (Anglicans) had separated from the Roman Catholic Church. Then came the mainstream Reformation.^[3] There were some Christians who were not content with the achievements of the mainstream Protestant Reformation.^[2][9] 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.^[3]

Historians trace the earliest Baptist church back to 1609 in Amsterdam, with John Smyth as its pastor.^[3] 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.^[8]:23 He began meeting in England with 60–70 English Separatists, in the face of "great danger."^[10] 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.^[9][11]

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."^[8]:24 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).^[12][13] Shortly thereafter, Smyth left the group, and layman Thomas Helwys took over the leadership, leading the church back to England in 1611.^[3] 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.^[8]:25

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.^[8]:25 The modern Baptist denomination is an outgrowth of Smyth's movement.^[9] 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."^[14]

Anabaptist influence view[link]

Another view is that early seventeenth-century Baptists were influenced by continental Anabaptists.^[15] Proponents of this view hold 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 among 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.^[3]

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.^[16]

Perpetuity view[link]

Prior to the 20th century, Baptist historians generally wrote from the perspective that Baptists had existed since the time of Christ.^[17] 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.^[18]

The perpetuity view is often identified with The Trail of Blood, a pamphlet by J.M. Carrol published in 1931.^[18] Other Baptist writers holding the perpetuity view are John T. Christian, Thomas Crosby, G.H. Orchard, JM Cramp, William Cathcart, Adam Taylor and DB Ray^[18][19] This view was also held by English Baptist preacher, Charles Spurgeon^[20] as well as Jesse Mercer, the namesake of Mercer University.^[21]

Baptist Origins in the UK[link]

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.^[22]

Baptist Origins in North America[link]

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.^[23] 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."^[7]

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.^[4]

In 1845, the Baptists congregations in the United States split over three main issues: slavery, missions, and doctrinal integrity.^{[citation needed]} 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 U.S. sparked animosity from the southern churches.^{[citation needed]} The southern congregations were also concerned over perceived liberalism in the north, accusing some missionaries of denying virgin birth and divinity of Jesus.^{[citation needed]} 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).

Baptist affiliations[link]

Many Baptist churches choose to affiliate with organizational groups that provide fellowship without control.^[4] The largest such group is the Southern Baptist Convention. There also are a substantial number of smaller cooperative groups. Finally, there are Baptist churches that choose to remain autonomous and independent of any denomination, organization, or association.^[24]

In 1905, Baptists worldwide formed the Baptist World Alliance (BWA). The BWA now counts 218 Baptist conventions and unions worldwide with over 41 million members.^[25] 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.^[26]

Membership[link]

Statistics[link]

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.^[27]

According to the Barna Group researchers, Baptists are the largest denominational grouping of born again Christians in the USA^[28] A 2009 ABCNEWS/Beliefnet phone poll of 1 022 adults suggests that fifteen percent of Americans identify themselves as Baptists.^[29]

Besides North America and Europe, large^{[weasel words]} populations of Baptists also exist in Asia, Africa and Latin America, notably in India (2.4 million)^{[citation needed]}, Nigeria (2.5 million),^{[citation needed]} Democratic Republic of the Congo (DRC) (1.9 million)^{[citation needed]}, and Brazil (1.7 million)^{[citation needed]}.^[27]

A large percentage of Baptists in North America are found in five bodies—the Southern Baptist Convention (SBC); National Baptist Convention (NBC); National Baptist Convention of America, Inc.; (NBCA); American Baptist Churches in the USA (ABC); and Baptist Bible Fellowship International (BBFI).^[30]

Qualification for membership[link]

Membership policies vary due to the autonomy of churches, but the traditional method by which an individual becomes a member of a church is through believer's baptism, which is a public profession of faith in Jesus, followed by water baptism.^[31]

Most baptists do not believe that baptism is a requirement for salvation, but rather a public expression of one's inner repentance and faith.^[7] Therefore some churches will admit into membership persons who make a profession of faith but fail to follow through with believers' baptism.^[32]

In general, Baptist churches do not have a stated age restriction on membership, but believer's baptism requires that an individual be able to freely and earnestly profess their faith.^[33] (See Age of Accountability)

Baptist beliefs and principles[link]

This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (May 2012)

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.^[34] 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.^[35] 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.^[1] Historically, Baptists have played a key role in encouraging religious freedom and separation of church and state.^[36]

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.^[37]

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:^[38]:2

• 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.^[38]

Beliefs that vary among Baptists[link]

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Since there is no hierarchical authority and each Baptist church is autonomous, there is no official set of Baptist theological beliefs.^[39] These differences exist both among associations, and even among churches within the associations.

Some doctrinal issues on which there is widespread difference among Baptists are:

• Eschatology
• Calvinism vs. Arminianism
• The doctrine of separation from "the world" and whether to associate with those who are "of the world"
• Glossolalia (speaking in tongues)^[40]
• 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 (see King-James-Only movement),^[41] the very nature of Gospel
• The role of women in marriage
• The ordination of women as deacons or pastors.^[42]
• Whether or not to accept LGBT members/ministers and whether or not to perform gay marriage.^[43][44]

Controversies that have shaped Baptists[link]

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.^[45] Some controversies that have shaped Baptists include the "missions crisis", the "slavery crisis", the "landmark crisis", and the "modernist crisis".

Missions crisis[link]

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.^[46] 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.^[47]

Slavery crisis[link]

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.^[48] 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.^{[citation needed]} 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.^{[citation needed]} Currently American Baptist numerical strength is greatest in the former slaveholding states.^{[citation needed]}The Baptist faith is the predominant faith of African Americans.^[49]

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.^[50]

Landmark crisis[link]

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.^[51] James Robinson Graves was the primary leader of this movement and one of the most influential Baptists of the 19th century.^[52] While some Landmarkers eventually separated from the Southern Baptist Convention, the movement's influence on the Convention continued well into the 20th century.^[53] Its influence continues to affect Convention policies. In 2005 the Southern Baptist International Mission Board forbade its missionaries to receive alien immersions for baptism.^[54]

Modernist crisis[link]

The rise of theological modernism in the latter 19th and 20th century also greatly affected Baptists.^[55] The Landmark movement, already mentioned, has been described as a reaction against incipient modernism among Southern Baptists.^[56] In England, Charles Haddon Spurgeon fought against modernistic views of the Scripture in the Downgrade Controversy.^[57]

The Northern Baptist Convention in the United States had internal conflict over modernism in the early 20th century, ultimately embracing it.^{[citation needed]} 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.^[58]

Following similar conflicts over modernism, the Southern Baptist Convention adhered to conservative theology as its official position.^[59][60] Two new Baptist groups were formed by moderate Southern Baptists who disagreed with the direction in which the Southern Baptist Convention was heading: the Alliance of Baptists in 1987 and the Cooperative Baptist Fellowship in 1991.^{[61][62][63][64]} Members of both groups originally identified as Southern Baptist, but over time the groups "became permanent new familes of Baptists."^[61]

See also[link]

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

References[link]

Additional reading[link]

• 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 978-0-8147-5648-5.
• 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[link]

Wikisource has original works on the topic: Baptists

• Baptists at the Open Directory Project

This article's factual accuracy is disputed. Please help to ensure that disputed facts are reliably sourced. See the relevant discussion on the talk page. (November 2011)

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Saint John the Baptist
John the Baptist by Bartolomeo Veneto 16th century
Prophet, Preacher, Forerunner, Martyr
Born	c. 5 BC Herodian Judea
Died	30-36 AD (aged 34-40) Machaerus, Perea, Iudæa
Honored in	Bahá'í Faith, Islam, Assyrian Church of the East, Roman Catholic Church, Eastern Orthodox Church, Eastern Catholic Churches, Oriental Orthodox Churches, Anglicanism, Lutheranism, Mandeanism, Aglipayan Church
Canonized	Pre-Congregation
Major shrine	Church of St John the Baptist, Jerusalem
Feast	June 24 (Nativity), August 29 (Beheading), January 7 (Synaxis, Eastern Orthodox), Thout 2 (Coptic Orthodox Church)
Attributes	Camel-skin robe, cross, lamb, scroll with words "Ecce Agnus Dei", platter with own head, pouring water from hands or scallop shell
Patronage	patron saint of Jordan, Puerto Rico, Knights Hospitaller of Jerusalem, French Canada, Newfoundland, Cesena, Florence, Genoa, Monza, Porto, San Juan, Turin, Xewkija, and many other places

John the Baptist (Hebrew: יוחנן המטביל, Yoḥanan ha-mmaṭbil, Arabic: يحيى بن زكريا‎ Yahya ibn Zakariya^[1], Aramaic: ܝܘܚܢܢ Yoḥanan, Greek: Ὁ Ἅγιος/Τίμιος Ἐνδοξος Προφήτης, Πρόδρομος καὶ Βαπτιστής Ἰωάννης Ho Hágios/Tímios Endoxos, Profḗtēs, Pródromos, kaì Baptistḗs Ioánnes)^[2][3][4][5] (c. 6 BC – c. AD 30-36) was an itinerant preacher^[6] and a major religious figure^[7] mentioned in the Canonical gospels and the Qur'an. He is described in the Gospel of Luke as a relative of Jesus^[8] who led a movement of baptism at the Jordan River.^[9] Some scholars maintain that he was influenced by the Essenes, who were semi-ascetic, expected an apocalypse, and practiced rituals corresponding strongly with baptism,^[10] although there is no direct evidence to substantiate this.^[11] John is regarded as a prophet in Christianity, Islam,^[12] the Bahá'í Faith,^[13] and Mandaeism.

Most biblical scholars agree that John baptized Jesus at "Bethany beyond the Jordan," by wading into the water with Jesus from the eastern bank.^[14][15] John the Baptist is also mentioned by Jewish historian Josephus, in Aramaic Matthew, in Pseudo-Clementine, and in the Qur'an.^[16] Accounts of John in the New Testament appear compatible with the account in Josephus.^[17] There are no other historical accounts of John the Baptist from around the period of his lifetime.

John anticipated a messianic figure who would be greater than himself,^[18] and, in the New Testament, Jesus is the one whose coming John foretold. Christians commonly refer to John as the precursor or forerunner of Jesus,^[19] since John announces Jesus's coming. John is also identified with the prophet Elijah.^[20] Some of Jesus's early followers had previously been followers of John. ^[20] Some scholars have further speculated that Jesus was himself a disciple of John for some period of time, ^[21] but this view is disputed.^[22]

Biblical references[link]

Old Testament prophecy[link]

This section improperly uses one or more religious texts as primary sources without referring to secondary sources that critically analyze them. Please help improve this article by adding references to reliable secondary sources, with multiple points of view.

John the Baptist, by Andrea del Sarto, 1528

John the Baptist, by Joan de Joanes, c.1560

Christians believe that John the Baptist had a specific role ordained by God as forerunner or precursor of Jesus, who was the foretold Messiah. The New Testament Gospels speak of this role. In Luke 1:17 the role of John is referred to as being "to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord." In Luke 1:76 as "...thou shalt go before the face of the Lord to prepare his ways" and in Luke 1:77 as being "To give knowledge of salvation unto his people by the remission of their sins."

There are several passages within the Old Testament which are interpreted by Christians as being prophetic of John the Baptist in this role. These include a passage in the Book of Malachi 3:1 that refers to a prophet who would prepare the way of the Lord:

"Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts. — Malachi 3:1^[23]

and also at the end of the next chapter in Malachi 4:5-6 where it says,

"Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse."

The Jews of Jesus's day expected Elijah to come before the Messiah; indeed, some modern Jews continue to await Elijah's coming as well, as in the Cup of Elijah the Prophet in the Passover Seder. This is why the disciples ask Jesus in Matthew 17:10, 'Why then say the scribes that Elias must first come?.' The disciples are then told by Jesus that Elijah came in the person of John the Baptist,

"Jesus replied, "To be sure, Elijah comes and will restore all things. But I tell you, Elijah has already come, and they did not recognize him, but have done to him everything they wished. In the same way the Son of Man is going to suffer at their hands." Then the disciples understood that he was talking to them about John the Baptist". — Matthew 17:11-13

These passages are applied to John in the Synoptic Gospels.^[24][25][26] The Gospel of John indicates that John the Baptist denied this,

"Now this was John's testimony when the Jews of Jerusalem sent priests and Levites to ask him who he was. He did not fail to confess, but confessed freely, "I am not the Christ." They asked him, "Then who are you? Are you Elijah?" He said, "I am not." "Are you the Prophet?" He answered, "No." - John 1:19-21

Life in the New Testament[link]

Gospel narrative[link]

John the Baptist (right) with child Jesus, painting by Bartolomé Esteban Perez Murillo

All four canonical Gospels record John the Baptist's ministry, as does the non-canonical Gospel of the Hebrews. They depict him as proclaiming Christ's arrival.^{[citation needed]} In the Synoptic Gospels (Mark, Matthew, and Luke), Jesus is baptized by John.

Birth and infancy[link]

The Gospel of Luke includes an account of John's infancy, introducing him as the son of Zechariah, an old man, and his wife Elizabeth, who was barren.^[27] According to this account, the birth of John was foretold by the angel Gabriel to Zachariah, while Zachariah was performing his functions as a priest in the temple of Jerusalem. Since Zachariah is described as a priest of the course of Abijah and his wife, Elizabeth, as one of the daughters of Aaron,^[28] this would make John a descendant of Aaron on both his father's and mother's side.^[29]

There is no mention of a family relationship between John and Jesus in the other Gospels, and the scholar Raymond E. Brown has described it as "of dubious historicity".^[30] Géza Vermes has called it "artificial and undoubtedly Luke's creation".^[31] Conversely, John Calvin,^[32] Albert Barnes ^[33] Adam Clarke,^[34] John Gill,^[35] and John Wesley^[36] amongst many other have affirmed this as divine truth and found no problem with its historicity. On the basis of the account in Luke, the Catholic calendar placed the feast of John the Baptist on June 24, six months before Christmas.^[37]

Zachariah had lost his speech at the behest and prophecy of the angel Gabriel,^[38] and it was restored on the occasion of Zachariah naming John.^[39]

The many similarities between the accounts of the birth of John and that of Samuel in the Old Testament have led scholars to suggest that the Gospel of Luke story of the birth of John and of the annunciation and birth of Jesus are modeled on that of Samuel.^[40]

Ministry[link]

Jan Brueghel the Elder, John the Baptist preaching

All four canonical gospels relate John's preaching and baptism in the River Jordan. Most notably he is the one who recognizes Jesus as the Messiah and baptizes him. The baptism marks the beginning of Jesus's ministry. The Gospels of Mark, Matthew and (most clearly) Luke relate that Jesus came from Galilee to John in Judea and was baptized by him, whereupon the Spirit descended upon Jesus and a voice from Heaven told him he was God's Son. The Gospel of John does not record John's baptizing Jesus, but John introduces Jesus to his disciples as the "Lamb of God" (John 1:29-36^[41]).

Considered by Christians to be without sin, Jesus nevertheless received John's baptism, which was for the repentance of sins (Mark 1:4^[42]). This is addressed in the Gospel of Matthew's account, which portrays John's refusal to baptize Jesus, saying, "I need to be baptized by you." Jesus persuades John to baptize him nonetheless (Matthew 3:13-15^[43]).

John baptizing Christ, by Guido Reni

The Gospel of John reports that Jesus's disciples were baptizing and that a debate broke out between some of the disciples of John and another Jew about purification. In this debate John argued that Jesus "must become greater," while he (John) "must become less".^[44] The Gospel of John then points out that Jesus's disciples were baptizing more people than John (John 4:2^[45]). Later, the Gospel relates that Jesus regarded John as "a burning and shining lamp, and you were willing to rejoice for a while in his light" (John 5:35^[46]). The Book of Acts portrays the disciples of John as eventually merging into the followers of Jesus (Acts 18:24-19:6^[47]), a development not reported by the Gospels except for the early case of Andrew, Simon Peter's brother (John 1:35-42^[48]).

However, some scholars such as Harold W. Attridge contend that John's status as a "self-conscious and deliberate forerunner of Jesus" is likely to be an invention by early Christians, arguing that "for the early church it would have been something of an embarrassment to say that Jesus, who was in their minds superior to John the Baptist, had been baptized by him."^[49]

Death[link]

In the Gospel accounts of John's death, Herod has John imprisoned for denouncing his incestuous marriage, and later executes John by beheading. John condemned Herod for marrying Herodias (who was not only his brother Philip's former wife but also Herod's niece) in violation of Old Testament Law. Later Herodias's daughter Salome (who was both Herod's grand-niece and stepdaughter) dances before Herod, who offers her a favour in return. Herodias tells her to ask for the head of John the Baptist, which is delivered to her on a plate (Mark 6:14-29). The first-century Jewish historian Josephus gives a slightly different account in his Antiquities of the Jews. Josephus writes that Herod had John arrested because John had so many followers that Herod feared they might begin a rebellion. Herod later had him executed (Ant. 18.116-118). It is possible that both accounts are true. Josephus writes about John's death in a section detailing some of Herod's political dealings. Herod regarded John as a threat, he spoke against Herod and had many followers, so Herod wanted to get rid of him. The Gospels recall the teaching of John, that he called for Israel to purify herself through baptism (Matthew 3:1-12). So the Gospels' description of John's death focuses on the final reason Herod had for arresting John, which was religious. So it may have been that Herod wanted John arrested because he was a political threat, and John's condemnations of Herod's marriage was "the final straw". See James D.G. Dunn, Jesus Remembered pp377–379.^[6]

Josephus on John the Baptist[link]

An account of John the Baptist is found in all extant manuscripts of the Jewish Antiquities (book 18, chapter 5, 2) by Flavius Josephus (37–100):^[50]

"Now some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. Now when [many] others came in crowds about him, for they were very greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. Accordingly he was sent a prisoner, out of Herod's suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God's displeasure to him.^[51]

As with other passages in Josephus relating to Christian themes concern remains over whether the passage was part of Josephus's original text or instead a later addition - it can be dated back no further than the early 3rd century when it is quoted by Origen in Contra Celsum. According to this passage, the execution of John was blamed for a defeat Herod suffered c. AD 36. Divergences between the passage's presentation and the Biblical accounts of John include baptism for those whose souls have already been "purified beforehand by righteousness" is for purification of the body, not general repentance of sin (Mark 1:4^[42]). Biblical scholar John Dominic Crossan differentiates between Josephus's account of John and Jesus like this: "John had a monopoly, but Jesus had a franchise." To get baptized, Crossan writes, you went only to John; to stop the movement one only needed to stop John (therefore his movement ended with his death). Jesus invited all to come and see how he and his companions had already accepted the Government of God, entered it and were living it. Such a communal praxis was not just for himself, but could survive without him, unlike John's movement.^[52]

Relics[link]

The burial-place of John the Baptist was at Sebaste in Samaria, and mention is made of his relics being honored there around the middle of the 4th century. The historians Rufinus and Theodoretus record that the shrine was desecrated under Julian the Apostate around 362, the bones being partly burned. A portion of the rescued relics were carried to Jerusalem, then to Alexandria, where on May 27, 395, they were laid in the basilica that was newly dedicated to the Forerunner on the former site of the temple of Serapis. The tomb at Sebaste continued, nevertheless, to be visited by pious pilgrims, and St. Jerome bears witness to miracles being worked there.

What became of the head of John the Baptist is difficult to determine. Nicephorus^[53] and Symeon Metaphrastes say that Herodias had it buried in the fortress of Machaerus (in accordance with Josephus). Other writers say that it was interred in Herod's palace at Jerusalem; there it was found during the reign of Constantine I, and thence secretly taken to Emesa, in Phoenicia, where it was concealed, the place remaining unknown for years, until it was manifested by revelation in 453. However, the decapitation cloth of St. John is kept at the Aachen Cathedral. The Coptic Christian Orthodox Church also claim to hold the relics of St. John the Baptist. These are to be found in a monastery in Lower Egypt between Cairo and Alexandria. It is possible, with permission from the monks, to see the original tomb where the remains were found. An obscure and surprising claim relates to the town of Halifax in West Yorkshire, United Kingdom, where the Baptist's head appears on the official coat-of-arms. A legend first recorded in the late 16th century and reported in William Camden's Britannia accounts for the town's place-name, as 'halig' (holy) and 'fax' (face), by stating that the first religious settlers of the district brought the 'face' of John the Baptist with them.^[54]

Several different locations claim to possess the severed head of John the Baptist. Among them: Umayyad Mosque in Damascus;^[55] San Silvestro in Capite in Rome;^[56] and the Residenz Museum in Munich, Germany (official residence of the Wittelsbach rulers of Bavaria from 1385 to 1918).^[56] Further heads, no longer available, were once held by the Knights Templar at Amiens Cathedral in France (brought home by Wallon de Sarton from the Fourth Crusade in Constantinople), at Antioch in Turkey (fate uncertain), and the parish church at Tenterden in Kent, where it was preserved up until the Reformation.

The saint's right hand, with which he baptised Jesus, is claimed to be in: the Serbian Orthodox Cetinje monastery in Montenegro; Topkapi Palace in Istanbul;^[56] and also in the Romanian skete of the Forerunner on Mount Athos. The saint's left hand is allegedly preserved in the Armenian Apostolic Church of St. John at Chinsurah, West Bengal, where each year on "Chinsurah Day" in January it blesses the Armenians of Calcutta.^[57] A crypt and relics said to be John's and mentioned in 11th and 16th century manuscripts, were discovered in 1969 during restoration of the Church of St. Macarius at the Monastery of Saint Macarius the Great in Scetes, Egypt;^[58] Additional relics are claimed to reside in Gandzasar Monastery's Cathedral of St. John the Baptist, in Nagorno Karabakh;

Cristofano Allori's John the Baptist in the desert

Religious views[link]

Christianity[link]

Early Jewish Christian sects[link]

Among the early Judaistic Christian groups the Ebionites held that John, along with Jesus and James the Just - all of whom they revered - were vegetarians. ^{[59][60][61][62][63][64]} Epiphanius of Salamis records that this group had amended their Gospel of Matthew, known today as the Gospel of the Ebionites, to change where John eats "locusts" to read "honey cakes" or "manna".^[65][66]

Eastern Orthodox Church[link]

Eastern Orthodox icon John the Baptist — the Angel of the Desert (Stroganov School, 1620s) Tretyakov Gallery, Moscow.

The Eastern Orthodox faithful believe that John was the last of the Old Testament prophets, thus serving as a bridge between that period of revelation and the New Covenant. They also teach that, following his death, John descended into Hades and there once more preached that Jesus the Messiah was coming, so he was the Forerunner of Christ in death as he had been in life. According to Sacred Tradition, John the Baptist appears at the time of death to those who have not heard the Gospel of Christ, and preaches the Good News to them, that all may have the opportunity to be saved. Orthodox churches will often have an icon of St. John the Baptist in a place of honor on the iconostasis, and he is frequently mentioned during the Divine Services. Every Tuesday throughout the year is dedicated to his memory.

The Eastern Orthodox Church remembers Saint John the Forerunner on six separate feast days, listed here in order in which they occur during the church year (which begins on September 1):

• September 23 — Conception of St. John the Forerunner^[67]
• January 7 — The Synaxis of St. John the Forerunner. This is his main feast day, immediately after Theophany on January 6 (January 7 also commemorates the transfer of the relic of the right hand of John the Baptist from Antioch to Constantinople in 956)
• February 24 — First and Second Finding of the Head of St. John the Forerunner
• May 25 — Third Finding of the Head of St. John the Forerunner
• June 24 — Nativity of St. John the Forerunner
• August 29 — The Beheading of St. John the Forerunner

In addition to the above, September 5 is the commemoration of Zechariah and Elisabeth, St. John's parents. The Russian Orthodox Church observes October 12 as the Transfer of the Right Hand of the Forerunner from Malta to Gatchina (1799).

Catholic Church[link]

A 'Head of St John', in Rome