What in the World Is a Baptist?
The answer in brief:
seventeenth-century English Reformation.
When Martin Luther launched the Protestant Reformation on October 31, 1517, it triggered not just a religious but a political reformation. Sixteenth-century Europe was a time of great upheaval, and many European nations today can trace much of their identity back to this period of unrest. For example, historians point to a more localized “Swiss Reformation” and a “Scottish Reformation.”
The English Reformation illustrates the trials nations underwent as they wrestled with their religious identity. When an Italian pope refused to annul the marriage of the English King Henry VIII (so he could remarry and produce a male heir to the throne), Henry declared in 1534 that he himself was “...the only supreme head on earth of the Church of England.” Many people suffered and died in the following decades, as England was drawn into the back-and-forth intrigues of power, politics and religion.
Under Henry VIII, many Roman Catholic teachings remained unchanged, but during the following reign of King Edward VI, significant reversals in belief and practice occurred. When Queen Mary (“Bloody Mary”) next gained the throne, England swung back to Roman Catholicism. But with the coronation of Queen Elizabeth, Catholicism was decisively rejected, and England regained (and kept) its Protestant orientation. Using an admittedly broad brushstroke, one could say the Church of England is now Protestant in doctrine, but Roman Catholic in its more liturgical (formal) style of worship.
It was during this time that dissenting factions began to emerge within the Church of England. “Puritans” were loyal members of the church and hoped to “purify” it. But their struggle met with resistance, and failure. Another dissenting group were “Separatists” who saw no hope of reforming the church, and chose to “separate” themselves and form their own congregations. Such dissenting factions with radically different agendas illustrate why this was such a tumultuous period in English church history.
But there was another group of dissenting Christians at this time: the Baptists! Contrary to what most people think, baptism is not our distinctive emphasis. Our primary concern has always been with the definition of genuine faith. Baptists insist that a confession of personal faith in Jesus Christ is necessary for salvation. The true church is the fellowship of the twice born. Baptism is not for infants, but for those who have exercised their freedom of conscience to willfully choose a personal relationship with Jesus Christ. This shocking distinctive put Baptists in conflict with everyone!
In summary: the historical roots of Baptists are found within the dissenting factions of the English church of the early seventeenth-century. The Puritans were an offshoot of the Church of England, the Separatists were an offshoot of the Puritans, and the Baptists were an offshoot of the Separatists! But Baptist dissent focused on their belief that every individual has the right to believe according to their own conscience. Neither organized religion, nor the state, can force a person to have a personal relationship with Jesus Christ. True conversion is a personal matter, and an informed matter of the will.
All of these dissenting groups were dissatisfied with the Church of England, and because of this, all faced great opposition for their independence. Many suffered and died in the struggle. Their future was bleak. They could remain persecuted in England or… sail across the Atlantic to America where they could freely practice their faith. This is precisely what many of them did!
The year 2007 marked the 400th anniversary of the first permanent settlement in America. Who were these early settlers who made their way across the Atlantic to populate the northeastern seaboard of our nation? Many were disgruntled Puritans and Separatists (the Pilgrim fathers of Thanksgiving Day fame), but Baptists were also among these early settlers. In fact, we can specifically trace our ancestry to a Baptist congregation that first met at Providence, Rhode Island in 1639.
Baptists in America grew in numbers very slowly, but today there are dozens of recognized Baptist groups representing over 50 million people. Although it is impossible to generalize about Baptists, an understanding of their nearly 400 year history will explain why they embrace the following distinctives.
The Supreme Authority of the Bible. The Bible alone determines what is correct doctrine and practice. Neither church officials nor church tradition determines what is true. Baptists have a high view of Holy Scripture. Walk into a Baptist church and the focal point of the worship center will most likely be the Bible.
Believers Baptism. Baptism by immersion is an outward sign of an inward change. It is a formal, public declaration of one’s decision to make Jesus Christ Lord (boss) of their life. This ordinance is for those who have made an informed and personal profession of faith in Christ.
Local Church Autonomy. In light of Baptist history, it’s no surprise why we value self-governing, independent congregations! This protection against outside control explains why Baptists have especially thrived in the freedom-loving soil of America.
Priesthood of the Believer. The church is one body in Christ, and all members of this body have the same relationship to the Head—Jesus Christ. Therefore, there is no elite class of priests. All members may go directly to God. This was one of the great rediscoveries of the Protestant Reformation.
Preaching and Evangelism. Believers have a responsibility to explain to everyone that “Life is short, death is sure, sin is the cause, Christ is the cure!” This is not just a Christian’s personal responsibility, but a privilege highly valued by Baptists.
Separation of Church and State. Over the centuries, the “state” has been responsible for the persecution and suffering of many Christians. In response, Baptists have staunchly proclaimed that religious faith is a personal matter between God and the individual. The state has absolutely no right to interfere in matters of faith.
Christian History Magazine, Volume 4, No 2, p.20