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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]

Protestantism
(The Ninety-Five Theses)
The Reformation
History
Pre-Reformation movements
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Reformation era movements
Anabaptism Anglicanism Calvinism Counter-Reformation Dissenters and Nonconformism Lutheranism Polish Brethren Remonstrants
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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

Russell Brand
Russell Brand at the premiere for Arthur in 2011
Birth name	Russell Edward Brand[1]
Born	(1975-06-04) 4 June 1975 (age 37) Grays, Essex, England, UK
Medium	Stand-up, television, film, radio
Nationality	British
Years active	1994–present
Genres	Observational comedy
Influences	Richard Pryor,[2] Bill Hicks,[2] Peter Cook, Lenny Bruce, Tony Hancock, Jack Kerouac, Stewart Lee[3]
Spouse	Katy Perry (m. 2010–2012)
Website	russellbrand.tv

Russell Edward Brand (born 4 June 1975)^[4] is an English comedian, actor, columnist, singer, author and radio/television presenter.

Brand achieved mainstream fame in the UK in 2004 for his role as host of Big Brother spin-off, Big Brother's Big Mouth. His first major film role was in the 2007 film St Trinian's. He became known to American audiences when he got a major role in Forgetting Sarah Marshall which led to a starring role in 2010's Get Him to the Greek. He has also been a voice actor for animated films such as 2010's Despicable Me and the 2011 film Hop. He starred in the 2011 remake of the 1981 Dudley Moore film Arthur.

Brand is noted for his eccentricity and his controversies in the British media, including his dismissal from MTV for dressing up as Osama bin Laden and controversies while presenting at various award ceremonies, as well as his former substance abuse. The 2008 prank telephone calls he made to Andrew Sachs while co-hosting The Russell Brand Show with Jonathan Ross led to his resignation from the BBC and major policy changes in that organisation. His prior drug use, alcoholism and promiscuity influenced his comedic material and public image. He married American pop singer Katy Perry in October 2010, and filed for divorce from her in December 2011; the divorce was finalised in 2012.

Early life[link]

Brand was born in Orsett Hospital, Grays, Essex, England, the only child of Barbara Elizabeth (née Nichols) and photographer Ronald Henry Brand.^[5] Brand's parents separated when he was six months old, and he was raised by his mother; he has described his childhood as isolated and lonely.^[6] When Brand was seven, he was sexually abused by a tutor.^[7] When Brand was eight, his mother contracted uterine cancer; a year later she contracted breast cancer.^[8] Brand stayed with relatives while his mother underwent treatment.^[8] When Brand was 14, he suffered from bulimia nervosa. He left home at age 16 because of differences with his mother's live-in partner.^[8] His mother had lymphoma during this time and he began using illegal drugs such as cannabis, amphetamines, LSD and ecstasy.^[8][9] According to an interview on National Public Radio's Weekend Edition Saturday Brand had "a strange relationship with his father, whom he saw sporadically and who took him to visit prostitutes during a trip to the Far East".^[10] After Brand's parents divorced, his father remarried twice.^[11]

Brand attended Grays School Media Arts College, a comprehensive. He made his theatrical debut at the age of 15, playing the role of Fat Sam in a school production of Bugsy Malone, which prompted him to become an actor. He began working as an extra, and applied to study at the Italia Conti Academy. He was accepted, and Essex council funded his tuition for an introductory year, with potential funding for three additional years. Brand joined the Academy in 1991, but was expelled during his introductory year for his bad behaviour and use of drugs. Afterward, Brand had small acting roles in children's show Mud and police drama The Bill.

In 1995, Brand applied for the Royal Academy of Dramatic Art and Drama Centre London and was accepted to Drama Centre. He was expelled in the final term of his last year for smashing a glass over his head and then stabbing himself in the chest and arms after his hearing a criticism of his performance. After leaving Drama Centre, Brand decided to focus on comedy, and began writing material with Karl Theobald.

Career[link]

Stand-up[link]

Brand's first significant stand-up appearance was at the Hackney Empire New Act of the Year final in 2000. Although he finished fourth, his performance attracted the attention of an agent, Nigel Klarfeld of Gagged and Bound Comedy Ltd.^[12] That year, he also made his Edinburgh debut as one-third of the stand-up show Pablo Diablo's Cryptic Triptych, alongside ventriloquist Mark Felgate and Anglo-Iranian comic Shappi Khorsandi.

Brand performs stand-up at the London Roundhouse, 25 January 2008

In 2004, he took his first one-man show, the confessional Better Now to the Edinburgh Festival, giving an honest account of his heroin addiction. He returned the following year with Eroticised Humour. He launched his first nationwide tour, Shame, in 2006. Brand drew on embarrassing incidents in his own life and the tabloid press's treatment of him since he became famous. The show was released on DVD as Russell Brand: Live.

Brand appeared in a sketch and performed stand-up at the 2006 Secret Policeman's Ball. In March 2007, he co-hosted an evening of the Teenage Cancer Trust gigs with Noel Fielding. In December 2007, Brand performed for HM Queen Elizabeth II and HRH Prince Philip as an act in the 2007 Royal Variety Performance.

His second nationwide tour, in 2007, was called Russell Brand: Only Joking and released on DVD as Russell Brand: Doin' Life.

Brand began performing in the US, and recorded a special for Comedy Central titled Russell Brand in New York, which aired in March 2009.^[13] Brand began touring the UK, America and Australia from January to April 2009 on a tour called Russell Brand: Scandalous.^[14] In October, a further four dates that were performed in November were added to raise money for Focus 12, the drug charity for which Brand is a patron.^[15] Russell Brand: Scandalous was released on DVD on 9 November 2009.