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	=== Outgrowth of English Separatism ===		=== Outgrowth of English Separatism ===

	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.<ref name="Brackney" /> 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.<~~Ref~~ name="Leonard">Leonard, Bill J. ''Baptist Ways: A History.'' Judson Press, 2003. ISBN 978-0817012311</ref>		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.<ref name="Brackney" /> 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.<ref name="Leonard">Leonard, Bill J. ''Baptist Ways: A History.'' Judson Press, 2003. ISBN 978-0817012311</ref>

	This perspective on Baptist history holds that the Baptist faith originated from within the Separatist movement. Prior to the Reformation, the ] (Anglicans) had broken away from the ]. Then came the mainstream Protestant Reformation.<ref name="Gourley" /> There were some Christians who were not content with the achievements of the mainstream Protestant Reformation.<ref name="Shurden turning">{{cite web \| author=Shurden, Walter \|title=Turning Points in Baptist History \|publisher=The Center for Baptist Studies, Mercer University\|location= Macon, GA \|year=2001 \|accessdate=16 Jan 2010 \|url=http://www.centerforbaptiststudies.org/pamphlets/style/turningpoints.htm }}</ref><ref name="Briggs">Briggs, John. "Baptist Origins." Baptist History and Heritage Society. Web: 10 Jan 2010. </ref> 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 "]" and are described by Gourley as cousins of the Separatists. Others decided they must leave the Church because of their dissatisfaction and became known as the Separatists.<ref name="Gourley" />		This perspective on Baptist history holds that the Baptist faith originated from within the Separatist movement. Prior to the Reformation, the ] (Anglicans) had broken away from the ]. Then came the mainstream Protestant Reformation.<ref name="Gourley" /> There were some Christians who were not content with the achievements of the mainstream Protestant Reformation.<ref name="Shurden turning">{{cite web \| author=Shurden, Walter \|title=Turning Points in Baptist History \|publisher=The Center for Baptist Studies, Mercer University\|location= Macon, GA \|year=2001 \|accessdate=16 Jan 2010 \|url=http://www.centerforbaptiststudies.org/pamphlets/style/turningpoints.htm }}</ref><ref name="Briggs">Briggs, John. "Baptist Origins." Baptist History and Heritage Society. Web: 10 Jan 2010. </ref> 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 "]" and are described by Gourley as cousins of the Separatists. Others decided they must leave the Church because of their dissatisfaction and became known as the Separatists.<ref name="Gourley" />

	This Separatist view of the origin of Baptists traces the earliest Baptist church back to 1609 in Amsterdam, with John Smyth as its pastor.<ref name="Gourley" /> Even prior to that, in 1606, ], 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, Separatist, and then a Baptist Separatist," and ended his days working with the Mennonites.<~~Ref~~ name="Leonard" />{{rp\|p.23}} He began meeting in England with 60-70 English ], in the face of "great danger."<ref>{{cite book\|author=Beale, David \|title=The Mayflower Pilgrims: roots of Puritan, Presbyterian, Congregationalist, and Baptist heritage \|publisher=Emerald House Group \|year=2000 \|ISBN=978-1889893518}}</ref> The persecution of religious nonconformists in England led Smyth to go into exile in ] with fellow Separatists from the congregation he had gathered in Lincolnshire, separate from the established church (Anglican). Smyth and his lay supporter, ], 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.<ref name="Briggs" /><ref>{{cite web\|url=http://www.reformedreader.org/history/pbh.htm\|title=A Primer on Baptist History\|last=Traffanstedt\|first=Chris\|accessdate=23 December 2009}}</ref> 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."<~~Ref~~ name="Leonard" />{{rp\|p.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 ] movement's doctrine of ].<ref>{{cite journal\|last=Nettles\|first=Tom J. \|date=Spring 2009\|title=Once Upon a Time, Four Hundred Years Ago...\|journal=Founders Journal\|publisher=Founders Ministries\|volume=76\|pages=2–8\|url=http://www.founders.org/journal/fj76/article1.html}}</ref><ref>{{cite web\|url=http://www.reformedreader.org/history/vedder/ch14.htm\|title=A Short History of the Baptists\|last=Vedder\|first=H. C. \|publisher=The Reformed Reader\|accessdate=23 December 2009}}</ref> Shortly thereafter, Smyth left the group, and layman Thomas Helwys took over the leadership, leading the church back to England in 1611.<ref name="Gourley" /> 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.<~~Ref~~ name="Leonard" />{{rp\|p.25}}		This Separatist view of the origin of Baptists traces the earliest Baptist church back to 1609 in Amsterdam, with John Smyth as its pastor.<ref name="Gourley" /> Even prior to that, in 1606, ], 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, Separatist, and then a Baptist Separatist," and ended his days working with the Mennonites.<ref name="Leonard" />{{rp\|p.23}} He began meeting in England with 60-70 English ], in the face of "great danger."<ref>{{cite book\|author=Beale, David \|title=The Mayflower Pilgrims: roots of Puritan, Presbyterian, Congregationalist, and Baptist heritage \|publisher=Emerald House Group \|year=2000 \|ISBN=978-1889893518}}</ref> The persecution of religious nonconformists in England led Smyth to go into exile in ] with fellow Separatists from the congregation he had gathered in Lincolnshire, separate from the established church (Anglican). Smyth and his lay supporter, ], 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.<ref name="Briggs" /><ref>{{cite web\|url=http://www.reformedreader.org/history/pbh.htm\|title=A Primer on Baptist History\|last=Traffanstedt\|first=Chris\|accessdate=23 December 2009}}</ref> 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."<ref name="Leonard" />{{rp\|p.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 ] movement's doctrine of ].<ref>{{cite journal\|last=Nettles\|first=Tom J. \|date=Spring 2009\|title=Once Upon a Time, Four Hundred Years Ago...\|journal=Founders Journal\|publisher=Founders Ministries\|volume=76\|pages=2–8\|url=http://www.founders.org/journal/fj76/article1.html}}</ref><ref>{{cite web\|url=http://www.reformedreader.org/history/vedder/ch14.htm\|title=A Short History of the Baptists\|last=Vedder\|first=H. C. \|publisher=The Reformed Reader\|accessdate=23 December 2009}}</ref> Shortly thereafter, Smyth left the group, and layman Thomas Helwys took over the leadership, leading the church back to England in 1611.<ref name="Gourley" /> 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.<ref name="Leonard" />{{rp\|p.25}}

	Smyth, convinced that his self-baptism was invalid, applied with the ] 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.<~~Ref~~ name="Leonard" />{{rp\|p.25}}		Smyth, convinced that his self-baptism was invalid, applied with the ] 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.<ref name="Leonard" />{{rp\|p.25}}

	According to all authors cited in the present section, the modern Baptist denomination is an outgrowth of Smyth's movement.<ref name="Briggs" /> Wanting neither to be confused with nor identified with Anabaptists, Baptists rejected the name Anabaptist when they were called that by opponents in derision. MacBeth writes that as late as the eighteenth century, many Baptists referred to themselves as "the Christians commonly—though ''falsely''—called Anabaptists."<ref name="MacBeth Bapt Beg">{{cite web\|url=http://www.baptisthistory.org/baptistbeginnings.htm\|title=Baptist Beginnings\|last=MacBeth\|first=H. Leon\|publisher=Baptist History and Heritage Society\|quote= \|accessdate=19 October 2007}}</ref>		According to all authors cited in the present section, the modern Baptist denomination is an outgrowth of Smyth's movement.<ref name="Briggs" /> Wanting neither to be confused with nor identified with Anabaptists, Baptists rejected the name Anabaptist when they were called that by opponents in derision. MacBeth writes that as late as the eighteenth century, many Baptists referred to themselves as "the Christians commonly—though ''falsely''—called Anabaptists."<ref name="MacBeth Bapt Beg">{{cite web\|url=http://www.baptisthistory.org/baptistbeginnings.htm\|title=Baptist Beginnings\|last=MacBeth\|first=H. Leon\|publisher=Baptist History and Heritage Society\|quote= \|accessdate=19 October 2007}}</ref>
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	{{Main\|Baptist successionism}}		{{Main\|Baptist successionism}}

	The traditional view of Baptist origins dates the Baptist churches back to New Testament times or to John the Baptist. The Baptist perpetuity view considers the Baptist movement as historically separate from Catholicism and prior to the Protestant Reformation. The historians who advocate this position consider Baptists and Anabaptists as one and the same people and point out that many Reformation era historians and apologists considered the Anabaptists to pre-date the Reformation. For example, ] (~~1504-1579~~), a Roman Catholic prelate of the sixteenth century, wrote,		The traditional view of Baptist origins dates the Baptist churches back to New Testament times or to John the Baptist. The Baptist perpetuity view considers the Baptist movement as historically separate from Catholicism and prior to the Protestant Reformation. The historians who advocate this position consider Baptists and Anabaptists as one and the same people and point out that many Reformation era historians and apologists considered the Anabaptists to pre-date the Reformation. For example, ] (1504–1579), a Roman Catholic prelate of the sixteenth century, wrote,

	{{quote\|For not so long ago I read the edict of the other prince who lamented the fate of the Anabaptists who, so we read, were pronounced heretics twelve hundred years ago and deserving of capital punishment. He wanted them to be heard and not taken as condemned without a hearing."<ref>{{Citation\|last=Hosius \|first=Stanislaus Cardinal \|year=1563 \|editor-last=White \|editor-first=Carolinne, Ph.D \|title=Alberto Bavariae Duci \|journal=Liber Epistolarum 150 \|url=http://drbentownsend.com/Documents/HosiusQuoteInBaptistExpanded.pdf}}</ref>}}		{{quote\|For not so long ago I read the edict of the other prince who lamented the fate of the Anabaptists who, so we read, were pronounced heretics twelve hundred years ago and deserving of capital punishment. He wanted them to be heard and not taken as condemned without a hearing."<ref>{{Citation\|last=Hosius \|first=Stanislaus Cardinal \|year=1563 \|editor-last=White \|editor-first=Carolinne, Ph.D \|title=Alberto Bavariae Duci \|journal=Liber Epistolarum 150 \|url=http://drbentownsend.com/Documents/HosiusQuoteInBaptistExpanded.pdf}}</ref>}}

	Baptist historian ] writes in the introduction to his ''History of the Baptists'': "I have throughout pursued the scientific method of investigation, and I have let the facts speak for themselves. I have no question in my own mind that there has been a historical succession of Baptists from the days of Christ to the present time."<ref>{{Cite book \|author=Christian, John T \|title=A History of the Baptists \|publisher=Broadman Press \|year=vol.1, 1922; vol.2, 1926 \|url=http://www.reformedreader.org/history/christian/ahob1/ahobp.htm}}</ref> Other Baptist historians holding the perpetuity view are Thomas Armitage, G.H. Orchard, David Benedict, J. Jackson Goadby, Thomas Crosby, I.K. Cross, S.F. Ford, D.B. Ray, W.A Jarrel, J.M. Cramp, Phillip Bryan, and Richard B. Cook. This view was also held by the renowned English Baptist preacher, ]<ref>The New park Street Pulpit, Volume VII, Page 225</ref> as well as ], the namesake of Mercer University.<ref>{{Citation\|author=Jesse Mercer\|title=A History of the Georgia Baptist Association, pages 196-201\|~~date~~=1838\|url=http://baptisthistoryhomepage.com/1811cl_mercer.html}}</ref>		Baptist historian ] writes in the introduction to his ''History of the Baptists'': "I have throughout pursued the scientific method of investigation, and I have let the facts speak for themselves. I have no question in my own mind that there has been a historical succession of Baptists from the days of Christ to the present time."<ref>{{Cite book \|author=Christian, John T \|title=A History of the Baptists \|publisher=Broadman Press \|year=vol.1, 1922; vol.2, 1926 \|url=http://www.reformedreader.org/history/christian/ahob1/ahobp.htm}}</ref> Other Baptist historians holding the perpetuity view are Thomas Armitage, G.H. Orchard, David Benedict, J. Jackson Goadby, Thomas Crosby, I.K. Cross, S.F. Ford, D.B. Ray, W.A Jarrel, J.M. Cramp, Phillip Bryan, and Richard B. Cook. This view was also held by the renowned English Baptist preacher, ]<ref>The New park Street Pulpit, Volume VII, Page 225</ref> as well as ], the namesake of Mercer University.<ref>{{Citation\|author=Jesse Mercer\|title=A History of the Georgia Baptist Association, pages 196-201\|year=1838\|url=http://baptisthistoryhomepage.com/1811cl_mercer.html}}</ref>

	== Baptists in North America ==		== Baptists in North America ==
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	== Membership ==		== Membership ==

	=== Statistics ===		=== Statistics ===
	{{See also\|List of Christian denominations by number of members}}		{{See also\|List of Christian denominations by number of members}}
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	{{Baptist}}		{{Baptist}}

	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.<ref>Nettles, Thomas J. "A Foundation for the Future: The Southern Baptist Message and Mission." Web: 17 Jan 2010. </ref> 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.<ref>~~"Baptists." Web: 17 Jan 2010.~~ </ref>		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.<ref>Nettles, Thomas J. "A Foundation for the Future: The Southern Baptist Message and Mission." Web: 17 Jan 2010. </ref> 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.<ref></ref>

	Shared doctrines would include beliefs about one God; the virgin birth; miracles; atonement through the death, burial, and bodily resurrection of Jesus; the ]; 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 ], 1742 Philadelphia Baptist Confession, the ], the ]'s ''],'' and written ]s which some individual Baptist churches adopt as a statement of their faith and beliefs.		Shared doctrines would include beliefs about one God; the virgin birth; miracles; atonement through the death, burial, and bodily resurrection of Jesus; the ]; 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 ], 1742 Philadelphia Baptist Confession, the ], the ]'s ''],'' and written ]s which some individual Baptist churches adopt as a statement of their faith and beliefs.
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	Because of the importance of the doctrine of priesthood of every believer, the centrality of the freedom of conscience and thought in most Baptist theology, and due to the congregational style of church governance, doctrine can vary greatly even among Baptists holding to most or all of the Baptist distinctives.		Because of the importance of the doctrine of priesthood of every believer, the centrality of the freedom of conscience and thought in most Baptist theology, and due to the congregational style of church governance, doctrine can vary greatly even among Baptists holding to most or all of the Baptist distinctives.

	Some lifestyle practices that are considered by the more conservative /fundamentalist Baptists to be inappropriate or even sinful for Christians include gambling, alcohol as a beverage, and tobacco. Some also preach against dancing, going to movies, and mixed-gender swimming.{{cn}}		Some lifestyle practices that are considered by the more conservative /fundamentalist Baptists to be inappropriate or even sinful for Christians include gambling, alcohol as a beverage, and tobacco. Some also preach against dancing, going to movies, and mixed-gender swimming.{{Citation needed\|date=January 2010}}

	Some doctrinal issues about which there is not unanimity among all Baptists include ], ] (especially the distinction between ] and ]), the ] from "the world" and whether to associate with those who are "of the world," the tolerance of ] (speaking in tongues) and whether it is a valid spiritual gift, how the Bible should be interpreted (]), ] and ordination and even church membership, the extent to which ] boards should be used to support missionaries, the extent to which non-members may participate in ] (]) services, which translation of Scripture to use from the pulpit and in Bible classes (See ]), the very nature of ], the role of ], and the ] as deacons or pastors.{{cn}}		Some doctrinal issues about which there is not unanimity among all Baptists include ], ] (especially the distinction between ] and ]), the ] from "the world" and whether to associate with those who are "of the world," the tolerance of ] (speaking in tongues) and whether it is a valid spiritual gift, how the Bible should be interpreted (]), ] and ordination and even church membership, the extent to which ] boards should be used to support missionaries, the extent to which non-members may participate in ] (]) services, which translation of Scripture to use from the pulpit and in Bible classes (See ]), the very nature of ], the role of ], and the ] as deacons or pastors.{{Citation needed\|date=January 2010}}

	=== Controversies which have shaped Baptists ===		=== Controversies which 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. <ref name="Shurden crises">Shurden, Walter B. "Crises in Baptist Life" (pamphlet). Web: 16 Jan 2010. </ref> Shurden writes of three controversies that reached crisis proportions:		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.<ref name="Shurden crises">Shurden, Walter B. "Crises in Baptist Life" (pamphlet). Web: 16 Jan 2010. </ref> Shurden writes of three controversies that reached crisis proportions:
	*Missions crisis		*Missions crisis
	*Racial crisis		*Racial crisis
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Revision as of 19:02, 18 January 2010

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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 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. Into the 19th century, the term Baptist was used as a general epithet for churches which denied the validity of infant baptism, including the Campbellites, Mennonites, Brethren and others which are not normally identified with modern day Baptists.

Origins

While modern scholarship agrees that the denomination traces its origin to the 17th century via the English Separatists, some groups hold to a variety of other positions. Historically, several views have been offered to explain the origins of the Baptists. Baptist Historian Bruce Gourley writes that many perspectives of the origins of Baptists are biased by personal agendas. He teaches that there are four main views.

Outgrowth of English Separatism

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. 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.

This perspective on Baptist history holds that the Baptist faith originated from within the Separatist movement. Prior to the Reformation, the Church of England (Anglicans) had broken away from the Catholic Church. Then came the mainstream Protestant 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 Separatists. Others decided they must leave the Church because of their dissatisfaction and became known as the Separatists.

This Separatist view of the origin of Baptists traces 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, 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 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.

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.

According to all authors cited in the present section, the modern Baptist denomination is an outgrowth of Smyth's movement. Wanting neither to be confused with nor identified with Anabaptists, Baptists rejected the name Anabaptist when they were called that by opponents in derision. MacBeth writes that as late as the eighteenth century, many Baptists referred to themselves as "the Christians commonly—though falsely—called Anabaptists."

According to Gourley, this view of Baptist origins has the most historical support and is the most widely accepted view of Baptist origins. 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.

Influence of Anabaptists

This view holds that although Baptists originated from English Separatism, 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. Anabaptists tended towards extreme pacifism. They promoted communal sharing of earthly goods, and an unorthodox optimistic view of human nature. Therefore, few Baptists hold to this theory of Baptist origins. Representative writers include A. C. 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.

Baptist belief in perpetuity

Main article: Baptist successionism

The traditional view of Baptist origins dates the Baptist churches back to New Testament times or to John the Baptist. The Baptist perpetuity view considers the Baptist movement as historically separate from Catholicism and prior to the Protestant Reformation. The historians who advocate this position consider Baptists and Anabaptists as one and the same people and point out that many Reformation era historians and apologists considered the Anabaptists to pre-date the Reformation. For example, Cardinal Hosius (1504–1579), a Roman Catholic prelate of the sixteenth century, wrote,

For not so long ago I read the edict of the other prince who lamented the fate of the Anabaptists who, so we read, were pronounced heretics twelve hundred years ago and deserving of capital punishment. He wanted them to be heard and not taken as condemned without a hearing."

Baptist historian John T. Christian writes in the introduction to his History of the Baptists: "I have throughout pursued the scientific method of investigation, and I have let the facts speak for themselves. I have no question in my own mind that there has been a historical succession of Baptists from the days of Christ to the present time." Other Baptist historians holding the perpetuity view are Thomas Armitage, G.H. Orchard, David Benedict, J. Jackson Goadby, Thomas Crosby, I.K. Cross, S.F. Ford, D.B. Ray, W.A Jarrel, J.M. Cramp, Phillip Bryan, and Richard B. Cook. This view was also held by the renowned English Baptist preacher, Charles Spurgeon as well as Jesse Mercer, the namesake of Mercer University.

Baptists in North America

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."

Baptist associations

Christian denominations
in the English-speaking world

International associationsInterdenominational associations

Denominational associations

Regional associations

Africa

Asia

Caribbean

Europe

Middle East

Middle East Council of Churches (MECC)

Latin America

North America

Pacific

Australia

Christian denominations in Australia
Australian interchurch Australian Evangelical Alliance • website National Council of Churches
Catholic Catholic Church in Australia
Anglican Anglican Church of Australia
Holiness and Pietist Christian and Missionary Alliance Christian Outreach Centre Church of the Nazarene Salvation Army Seventh-day Adventist Church
Historical Protestantism Australian Friends Australian Baptist Ministries Open Brethren Christian Reformed Churches of Australia Churches of Christ Fellowship of Congregational Churches Lutheran Church of Australia Presbyterian Church of Australia Uniting Church in Australia Wesleyan Methodist Church of Australia
Eastern Christian Antiochian Orthodox of Australia and New Z. Greek Orthodox Archdiocese of Australia Serbian Orthodox of Australia and New Z. Non-Chalcedonic Coptic Orthodox Church in Australia
Pentecostal and related Australian Christian Churches (AOG) Christian City Church Intl. CRC Churches International Revival Centres International Vineyard Churches Australia Worldwide Church of God
Other LDS Church
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Canada

Christian denominations in Canada

Canadian interchurch Canadian Council of Churches Assembly of Canonical Orthodox Bishops of the United States of America North Am. Presbyterian and Reformed Council
Anabaptist & Friends Canadian Mennonite Brethren Churches Canadian Yearly Meeting (Quakers) Mennonite Church Canada
Baptist & Stone-Campbell Association of Regular Baptist Churches Baptist General Conference of Canada Canadian Baptist Ministries Canadian Convention of Southern Baptists Fellowship of Evgcl. Baptist Churches, Canada North American Baptist Conference Christian Church (Disciples of Christ) Evangelical Christian Church in Canada
Anglican & Catholic Anglican Church of Canada Anglican Church in North America Polish National Catholic Church Catholic Church in Canada Ukrainian Catholic, Winnipeg
Holiness & Pietist Christian and Missionary Alliance, Canada Church of the Nazarene Evangelical Free Church of Canada Baptist General Conference of Canada The Salvation Army Wesleyan Church
Lutheran Evangelical Lutheran Church in Canada Lutheran Church–Canada Wisconsin Evangelical Lutheran Synod
Methodist British Methodist Episcopal Church Free Methodist Church in Canada United Church of Canada
Eastern & Oriental Orthodox Antiochian Orthodox Archdiocese, N.Am. Greek Orthodox Metropolis of Toronto Serbian Orthodox Eparchy of Canada Orthodox Church in America American-Canadian Macedonian Orthodox Diocese Russian Orthodox Church Outside Russia Ukrainian Orthodox Church of Canada Armenian Apostolic Diocese of Am. Coptic Orthodox Church in Canada
Pentecostal Apostolic Church of Pentecost Canadian Assemblies of God Church of God of Prophecy Intl. Foursquare Gospel, Canada Intl. Pentecostal Holiness Church Pentecostal Assemblies of Canada Pentecostal Church of God United Pentecostal Church Intl.
Presbyterian & Reformed Canadian and American Reformed Churches Christian Reformed Church in North America L'Église réformée du Québec Presbyterian Church in Canada Presbyterian Church in America Reformed Church in America United Church of Canada
Other Evangelical Orthodox Church Messianic Jewish Alliance of America Plymouth Brethren Seventh-day Adventist Church in Canada LDS Church Vineyard Canada Watch Tower Bible and Tract Society of Canada
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Ireland

Christian denominations in Ireland
Church of Ireland (Anglican) Association of Baptist Churches in Ireland Catholic Church in Ireland Christian Churches Ireland Elim Pentecostal Church Presbyterian Church in Ireland
Irish interchurch
Irish Council of Churches Churches Together in Britain and Ireland Evangelical Alliance, UK
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New Zealand

Christian denominations in New Zealand
New Zealand interchurch National Council of Churches Māori Council of Churches
Catholic Catholic Church in New Zealand
Anglican Anglican Church of New Zealand
Holiness and Pietist Christian and Missionary Alliance Church of the Nazarene Salvation Army Seventh-day Adventist Church
Historical Protestantism Baptist Union of New Zealand Open Brethren Fellowship of Congregational Churches Lutheran Church of Australia and New Zealand Methodist Church of New Zealand New Zealand Friends Presbyterian Church of New Zealand Wesleyan Methodist Church in New Zealand
Eastern Christian Antiochian Orthodox of Australia and New Zealand Greek Orthodox Archdiocese of New Zealand Macedonian Orthodox Diocese of Australia and New Zealand Serbian Orthodox of Australia and New Zealand Non-Chalcedonic Coptic Orthodox Church in Australia and New Zealand
Pentecostal and related Assemblies of God CRC Churches International Revival Centres International Vineyard Churches New Zealand Worldwide Church of God
Other LDS Church
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Nigeria

Christian denominations in Nigeria
Nigerian interchurch Christian Association of Nigeria Fellowship of Churches of Christ in Nigeria
African initiated Cherubim and Seraphim Society Eternal Sacred Order of Cherubim and Seraphim Church of God Mission International Church of the Lord (Aladura)
Anglican The African Church Church of Nigeria
Anabaptist Church of the Brethren in Nigeria
Baptist Mambila Baptist Convention of Nigeria Nigerian Baptist Convention
Catholic Catholic Church in Nigeria
Holiness and Methodist African Methodist Episcopal Church in Nigeria United Methodist Church of Nigeria
Lutheran Lutheran Church of Christ in Nigeria Lutheran Church of Nigeria
Pentecostal The Apostolic Church Nigeria Christ Apostolic Church Deeper Christian Life Ministry General Council of the Assemblies of God Nigeria Gospel Faith Mission International Church of the Foursquare Gospel The Lord's Chosen Charismatic Revival Movement New Apostolic Church in Nigeria Redeemed Christian Church of God Winners' Chapel
Presbyterian and Reformed Christian Reformed Church of Nigeria Church of Christ in Nigeria Church of Christ in the Sudan Among the Tiv Evangelical Reformed Church of Christ N.K.S.T Presbyterian Church of Nigeria Reformed Church of Christ in Nigeria
Other Protestant Churches of Christ in Nigeria Evangelical Church of West Africa QIC-United Evangelical Church Seventh-day Adventist Church in Nigeria Word of Faith Ministries
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Papua New Guinea

Christian denominations in Papua New Guinea v t e
Papua New Guinean interchurch Papua New Guinea Council of Churches
Anglican Anglican Church of Papua New Guinea
Catholic Catholic Church in Papua New Guinea
Lutheran Evangelical Lutheran Church of PNG Gutnius Lutheran Church
Methodist and Presbyterian United Church
Others Baptists Evangelical Alliance Iglesia ni Cristo Jehovah's Witnesses Members Church of God International Pentecostalism Salvation Army Seventh-day Adventist Church Tertiary Students Christian Fellowship
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South Africa

Christian denominations in South Africa
South African interchurch South African Council of Churches
Catholic Catholic Church in South Africa
Anglican Anglican Church Reformed Evangelical Anglican Church
Holiness and AIC Die Heilsleër Zion Christian Church
Pentecostal Apostolic Faith Mission
Protestantism, Other Baptist Union Evangelical Lutheran Church LDS Church Methodist Church
Reformed Dutch Reformed: NGK Dutch Reformed: NHK Evangelical Presbyterian Church Presbyterian Church of Africa Reformed Church in Africa Reformed Churches: GKSA United Congregational Church Uniting Presbyterian Church Uniting Reformed Church
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United Kingdom

Christian denominations in the United Kingdom v t e
British interchurch Affinity (formerly British Evangelical Council) Churches Together in Britain and Ireland Evangelical Alliance, UK Fellowship of Independent Evangelical Churches Churches Together in England Action of Churches Together, Scotland (ACTS) Churches Together in Wales Evangelical Movement of Wales
Anglican Church of England Church of Ireland Scottish Episcopal Church Church in Wales
Baptist Association of Baptist Churches in Ireland Baptist Union of Great Britain Baptist Union of Scotland Baptist Union of Wales
Catholic Catholic Church in the United Kingdom Catholic Church in England and Wales Catholic Church in Ireland Catholic Church in Scotland
Lutheran Lutheran Church in Great Britain
Methodist and Holiness Methodist Church of Great Britain Methodist Church in Ireland Free Methodist Church Wesleyan Holiness Church Church of the Nazarene Salvation Army
New Church Movement Newfrontiers Pioneer Church
OrthodoxEastern Orthodox Greek Orthodox of G.B. Georgian Orthodox Romanian Orthodox Bulgarian Orthodox Oriental Orthodox Armenian Apostolic British Orthodox Coptic Orthodox Eritrean Orthodox Ethiopian Orthodox Syriac Orthodox
Pentecostal Assemblies of God Church of God in Christ Elim Pentecostal Church
Presbyterian and Reformed Asso. Presbyterian Churches, Scotland Church of Scotland Congregational Federation Evangelical Presbyterian Church Newfrontiers Presbyterian Church in Ireland Presbyterian Church of Wales United Free Church of Scotland United Reformed Church
Other General Assembly of Unitarian and Free Christian Churches LDS Church in England Quakers Seventh-day Adventist Church
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United States

Christian denominations in the United States
American interchurch National Association of Evangelicals National Council of Churches Churches Uniting in Christ
Anabaptist Church of the Brethren Mennonite Church USA Amish
Anglican Anglican Church in North America Episcopal Church
Baptist Alliance of Baptists American Baptist Association American Baptist Churches Baptist Bible Fellowship International Baptist Missionary Association of America Conservative Baptist Association of America Converge General Association of Regular Baptist Churches National Association of Free Will Baptists National Primitive Baptist Convention of the U.S.A. North American Baptist Conference Southern Baptist Convention Holiness Baptist Churches Independent Baptist Churches African-American Baptist National Baptist Convention of America National Baptist Convention, USA, Inc. National Missionary Baptist Convention of America Progressive National Baptist Convention
Catholic Catholic Church in the United States
Eastern ChristianEastern Orthodox Antiochian Orthodox Christian Archdiocese Greek Orthodox Archdiocese of America Orthodox Church in America Russian Orthodox Church Outside Russia Serbian Orthodox Church in USA American-Canadian Macedonian Orthodox Diocese Russian Orthodox Church Outside Russia Ukrainian Orthodox Church of the USA Oriental Orthodox Armenian Apostolic Church in USA Coptic Orthodox Church in USA Syriac Orthodox Church Orthodox Tewahedo (Ethiopian Orthodox Tewahedo Church, Eritrean Orthodox Tewahedo Church) Eastern Protestant P'ent'ay Evangelical Orthodox Church Assyrian Evangelical Church Assyrian Pentecostal Church Mar Thoma Syrian Church Armenian Evangelical Church Eastern Catholic
Lutheran Evangelical Lutheran Church in America Lutheran Church – Missouri Synod North American Lutheran Church Wisconsin Evangelical Lutheran Synod
Methodist and Holiness African Methodist Episcopal Church African Methodist Episcopal Zion Church Christian Methodist Episcopal Church Christian and Missionary Alliance Church of God (Anderson, Indiana) Church of the Nazarene Free Methodist Church Global Methodist Church The Salvation Army United Methodist Church Wesleyan Church
PentecostalHoliness Pentecostal Church of God (Cleveland, Tennessee) Church of God in Christ Church of God of Prophecy International Pentecostal Holiness Church Finished Work Pentecostal Assemblies of God Church on the Rock International Full Gospel Fellowship International Church of the Foursquare Gospel Pentecostal Church of God Oneness Pentecostal Pentecostal Assemblies of the World United Pentecostal Church Intl.
Presbyterian and Reformed Christian Reformed Church in North America Conservative Congregational Christian Conference Cumberland Presbyterian Church ECO: A Covenant Order of Evangelical Presbyterians Evangelical Presbyterian Church Korean Presbyterian Church in America International Council of Community Churches National Association of Congregational Christian Churches Presbyterian Church (USA) Presbyterian Church in America Reformed Church in America United Church of Christ
Radical Pietist Evangelical Covenant Church Evangelical Free Church of America Converge
Stone-Campbell Christian Church (Disciples of Christ) Christian churches and churches of Christ Churches of Christ International Churches of Christ
Other LDS Church The Religious Society of Friends (Quakers) Community of Christ Grace Gospel Fellowship IFCA International Jehovah's Witnesses Messianic Jewish Alliance of America Plymouth Brethren Seventh-day Adventist Church Unitarian Universalist Christian Fellowship Vineyard USA
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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 autonomous churches that remain independent of any denomination, organization, or association.

In 1905, Baptists worldwide formed the Baptist World Alliance (BWA). The BWA now counts 214 Baptist conventions and unions worldwide with 36 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

According to the Barna Group researchers, Baptists are the largest denominational grouping of born again Christians in the U.S. Barna defines Born again Christians as "people who said they have made a personal commitment to Jesus Christ that is still important in their life today and who also indicated they believe that when they die they will go to Heaven because they had confessed their sins and had accepted Jesus Christ as their savior." 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).

According to a poll in the 1990s, about one in five Christians in the United States claims to be a Baptist. U.S. Baptists are represented in more than fifty separate groups. Ninety-two percent of Baptists are found in five of those 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).

Qualifications

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The primary external qualification for membership in a Baptist church is baptism. General Baptist churches will accept into membership people who have made a profession of faith but have not been baptized as a believer. These are included as members alongside baptized members in the statistics. Some 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 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.

Some churches, especially in the UK, do not require members to have been baptized as a believer, so long as they have made a believer's declaration of faith—for example, been confirmed in the Anglican church, or become communicant members as Presbyterians. In these cases, believers would usually transfer their memberships from their previous churches. This allows people who have grown up in one tradition, but now feel settled in their local Baptist church, to fully take part in the day to day life of the church, voting at meetings, etc. It is also possible, but unusual, to be baptized without becoming a church member immediately.

Baptist beliefs and principles

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Main article: Baptist beliefs

Baptists
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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. 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 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 include the following:

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.
Similarly prominent is their insistence on regenerate ("saved") members who have received Believers' Baptism. To Baptists, the "church universal" is the entire body of those who have personally become partakers of the salvation of Christ.
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

The following acrostic backronym, spelling BAPTIST, represents a useful summary of Baptists' distinguishing beliefs:

Biblical authority (Matthew 24:35; 1 Peter 1:23; 2 Timothy 3:16–17)
Autonomy of the local church (Matt. 18:15–17; 1 Cor. 6:1–3)
Priesthood of all believers (1 Peter 2:5–9; 1 Timothy 5)
Two ordinances (believer's baptism and the Lord's Supper) (Acts 2:41–47; 1 Cor. 11:23–32)
Individual soul liberty (Romans 14:5–12)
Separation of Church and State (Matthew 22:15–22)
Two offices of the church (pastor-elder and deacon) (1 Timothy 3:1–13; Titus 1–2)

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

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There is considerable consistence in faith and practices among churches affiliated with the larger Baptist associations. However, among smaller Baptist groups and also independent Baptist churches, beliefs and practices may vary from church to church. Some congregations believe strongly in the laying on of hands after baptism, while others emphasize the importance of footwashing. A branch known as the Seventh Day Baptists insists biblical worship should be conducted on the traditional Sabbath (Saturday) rather than on Sunday. Each of these differences stem from the inherently Baptist desire to re-create the New Testament church.

Because of the importance of the doctrine of priesthood of every believer, the centrality of the freedom of conscience and thought in most Baptist theology, and due to the congregational style of church governance, doctrine can vary greatly even among Baptists holding to most or all of the Baptist distinctives.

Some lifestyle practices that are considered by the more conservative /fundamentalist Baptists to be inappropriate or even sinful for Christians include gambling, alcohol as a beverage, and tobacco. Some also preach against dancing, going to movies, and mixed-gender swimming.

Some doctrinal issues about which there is not unanimity among all Baptists include eschatology, soteriology (especially the distinction between Calvinism and Arminianism), the doctrine of separation from "the world" and whether to associate with those who are "of the world," the tolerance of glossolalia (speaking in tongues) and whether it is a valid spiritual gift, how the Bible should be interpreted (hermeneutics), homosexuality and ordination and even church membership, the extent to which missionary boards should be used to support missionaries, the extent to which non-members may participate in communion (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 which 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. Shurden writes of three controversies that reached crisis proportions:

Missions crisis
Racial crisis
Landmark crisis

Missions crisis

Early in the 19th century, the rise of the modern mission movement led to tension among some Baptists. During this era, U.S. Baptists were split between the north and south, as well as between missionary and anti-missionary, and large numbers of Baptists went into the Campbellite movement.

Slavery crisis

Leading up to the American Civil War, Baptists became embroiled in the controversy of slavery in the United States. In 1845 when the Baptists split into Northern and Southern organizations. The Southern Baptist Convention formed on the premise that the Bible sanctions slavery and that it was acceptable for Christians to own slaves (in the 20th century, the Southern Baptist Convention renounced this interpretation). Northern Baptists opposed slavery. In 1844, the Home Mission Society declared that a slave owner could not be a missionary. Currently American Baptist numerical strength is greatest in the former slave-holding states and the Baptist faith is the predominant faith of African-Americans. After the Civil War the African-American Baptists, who had for the most part been in the same churches with the whites, went out to form separate churches and associations.

Landmark crisis

Landmarkism emphasized ecclesiastical separation and doctrinal rigidity which characterized the old Baptist churches in an era when doctrinal tolerance and ecumenism was becoming more widely-accepted. Old Landmarkism held to a historical consciousness that traced the Baptists back to Jesus, the Jordan River, and the early church in Jerusalem. Popular Landmarkism contributed to a historical consciousness implicit in the idea that Baptists were an extension of the New Testament community. Landmark theology continued to hold great influence among Southern Baptists well into the 20th century.

The Modernist crisis

The rise of theological modernism in the mid to late 19th century also greatly affected the Baptists. In England, Charles Haddon Spurgeon fought against modernistic views of the Scripture in the Downgrade Controversy. The Northern Baptist Convention had internal disagreement over modernism in the early 20th century, ultimately embracing it, which resulted in two new conservative associations: the General Association of Regular Baptist Churches in 1932 and the Conservative Baptist Association of America in 1947. Among Southern Baptists in the late 20th century was a fundamentalist takeover, now termed the Southern Baptist Convention conservative resurgence, that led to the forming of a new Baptist fellowship (in many ways a new Baptist denomination but not so termed by the group), the Cooperative Baptist Fellowship.

Notes

^ "Baptist World Alliance Official Statistics".
^ Shurden, Walter B. (1993). The Baptist Identity: Four Fragile Freedoms. Macon, Georgia: Smyth & Helwys Publishing.
^ Shurden, Walter (2001). "Turning Points in Baptist History". Macon, GA: The Center for Baptist Studies, Mercer University. Retrieved 16 Jan 2010.
Christian, John T. A History of the Baptists. Broadman Press (1922, chapter 15,pages 205-206): "The word Baptists was used by a high official of the English government in the earlier days of the reign of Queen Elizabeth. That official was Sir William Cecil, afterwards Lord Burleigh, then the Secretary of State and especial adviser of the Queen. The date is March 10, 1569.".
John T. Christian, History of the Baptists , volume I page 205 and volume II page 212|http://www.reformedreader.org/history/christian/ahob1/ahobp.htm
"The Illustrated Book of All Religions From the Earliest Ages to the Present Time", Star Publishing Company, 1895.
^ Gourley, Bruce. "A Very Brief Introduction to Baptist History, Then and Now." The Baptist Observer.
^ Brackney, William H. (2006). Baptists in North America: an historical perspective. Blackwell Publishing. p. 22. ISBN 1405118652.
^ Leonard, Bill J. Baptist Ways: A History. Judson Press, 2003. ISBN 978-0817012311
^ Briggs, John. "Baptist Origins." Baptist History and Heritage Society. Web: 10 Jan 2010. Baptist Origins
Beale, David (2000). The Mayflower Pilgrims: roots of Puritan, Presbyterian, Congregationalist, and Baptist heritage. Emerald House Group. ISBN 978-1889893518.
Traffanstedt, Chris. "A Primer on Baptist History". Retrieved 23 December 2009.
Nettles, Tom J. (Spring 2009). "Once Upon a Time, Four Hundred Years Ago..." Founders Journal. 76. Founders Ministries: 2–8.
Vedder, H. C. "A Short History of the Baptists". The Reformed Reader. Retrieved 23 December 2009.
MacBeth, H. Leon. "Baptist Beginnings". Baptist History and Heritage Society. Retrieved 19 October 2007.
Hosius, Stanislaus Cardinal (1563), White, Carolinne, Ph.D (ed.), "Alberto Bavariae Duci" (PDF), Liber Epistolarum 150{{citation}}: CS1 maint: multiple names: editors list (link)
Christian, John T (vol.1, 1922; vol.2, 1926). A History of the Baptists. Broadman Press. {{cite book}}: Check date values in: |year= (help)CS1 maint: year (link)
The New park Street Pulpit, Volume VII, Page 225
Jesse Mercer (1838), A History of the Georgia Baptist Association, pages 196-201
Newport Notables
Moore, G. Holmes. "300 Years of Baptist History." Bible Baptist Church of St. Louis, MO, is an example of an independent Baptist church that has never been a denominational church in the sense of belonging to some convention or association. Web: 17 Jan 2010.
^ Cite error: The named reference Weaver was invoked but never defined (see the help page).
Cooperman, Alan (16 June 2004). "Southern Baptists Vote To Leave World Alliance". Washington Post. p. A4. Retrieved 2009-11-04.
"Catholics Have Become Mainstream America." July 9, 2007. Web: 16 Jan 2010. Born again Christians in U.S.
Langer, Gary. "Poll: Most Americans Say They're Christian. Varies Greatly From the World at Large." 18 Jul 2009 Web: 16 Jan 2010. Poll: Most Americans Say They're Christian
Albert W. Wardin, Baptists Around the World (Nashville: Broadman and Holman Publishers, 1995) p. 367
Pendleton, J. M. (1867). Church Manual For Baptist Churches. The Judson Press.
Nettles, Thomas J. "A Foundation for the Future: The Southern Baptist Message and Mission." Web: 17 Jan 2010.
"Baptists." Web: 17 Jan 2010
Pinson, William M., Jr. . Baptist History and Heritage Society. {{cite journal}}: Cite journal requires |journal= (help)CS1 maint: multiple names: authors list (link)
^ Newman, Albert Henry (1915). A History of the Baptist Churches in the United States (3 ed.). Christian Literature.
Articles on Baptists beliefs, polity, ministries, practices, organizations, and heritage. The information is intended to be useful for Baptists and non-Baptists alike.
Shurden, Walter B. "Crises in Baptist Life" (pamphlet). Web: 16 Jan 2010. Crises in Baptist Life
Department of Geography and Meteorology, "Baptists as a Percentage of all Residents, 2000" Valparaiso University, Valparaiso, Indiana.
Leonard, Bill J. "Historical Consciousness and Baptists in the South: Owning and Disowning a Tradition." Proceedings of American Academy of Religion 2002 Annual Meeting.
Web: 16 Jan 2010 CBF History

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.
MacBeth, 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.

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