When did Baptist come to be?

[kensington]

29 AD at Pentecost.

Indeed.

[Jaime]

29 AD at Pentecost.

Indeed.

Had to have been earlier. John was already a Baptist before then just prior to Christ's baptism. ie, John the Baptist. It's in black and white.

[Bocephus]

29 AD at Pentecost.

Indeed.

Had to have been earlier. John was already a Baptist before then just prior to Christ's baptism. ie, John the Baptist. It's in black and white.

It was definitely at Pentecost.  Those 33 A.D. RM'ers missed the boat by four years.

[verywellsaid]

BAPTIST DISTINCTIVES



Historically, Baptists find their origins in the Free (Anabaptist) Churches. These churches existed from the time of the apostles. Even though the name BAPTIST was not used until the 1600's, the Baptist Distinctives were practiced by small, persecuted groups during the Dark Ages and the Reformation. Biblical faith and practice forced these to separate from two powerful traditional groups. The Roman Catholic Church - This group eventually rejected all of the Baptist Distinctives. When their persecution ended, they became the persecutors. The Protestant Churches - During the Protestant Reformation, these formerly Catholic churches tried to return to a more Biblical pattern. They still rejected most of the Baptist Distinctives. To a lesser degree, they also persecuted the Anabaptists. Thus, Bible-centered Baptist Churches are not Protestant churches. They existed long before the Reformation.
THE HISTORIC BAPTIST DISTINCTIVES
Even though the name BAPTIST has been misused by many, we retain the name because the historic Baptist position best describes our position in matters of doctrine, faith, and practice. We share similar positions with other groups who base their beliefs completely on Bible teaching. Even though they may not choose our name, they are fellow workers. For the sake of memory, we have arranged the major Baptist Distinctives in an acrostic.
B - The BIBLE is our final authority for what we believe and what we do.
No insight, testimony, or decree of man, regardless of his piety or position, can ever supersede the Bible (II Timothy 3:16,17). This distinctive is the primary Baptist distinctive. All others spring from this absolute trust in the scriptures.
A - The AUTONOMY of the Local Church.
The local church is an independent body accountable to no one but our Lord. There is no person or organization on earth that can dictate what a local church can or should do (Acts 15; Matthew 18:15-17). This does not prevent voluntary cooperation with other churches as long as such activity does not violate the church's independence or affiliate the church with satanic apostasy.
P- The PRIESTHOOD of the Believer.
Every believer today is a priest and may enter the presence of God directly through only one Mediator, our Great High Priest, Jesus Christ. There is no other human mediator (Hebrews 4:14-16; I Peter 2:5-10). Along with the privilege of priesthood, there is the responsibility as priests to live a life separated from sin and unto God.
T - There are TWO Ordinances: Baptism and the Lord's Supper (Acts 2:41,42).
An ordinance is . . .
1. A command of Christ
2. A picture of saving truth
3. Explained in the New Testament
4. Practiced by the New Testament churches
We practice only believer's baptism by immersion. This contradicts two practices common among Roman Catholic and Protestant churches: infant baptism and sprinkling (pouring). Immersion is the only acceptable mode for baptism because it alone preserves the picture of saving truth. No other form pictures the death, burial, and resurrection of Christ (Romans 6:1-5). We believe that communion (the Lord's Supper) is a symbolic ordinance, picturing Christ's body broken for our sins and His blood shed for our redemption. It is not a saving ordinance, but helps us remember His death, and inspires us while looking forward to His coming, 1 Corinthians 11:23-24. It is to be observed by regenerate, obedient believers.
I - The INDIVIDUAL'S Soul Liberty.
We believe that every individual has the liberty to believe, right or wrong, as his own conscience dictates. While we seek to persuade men to choose the right, a person must not be forced to into compliance (Romans 14:5-12).
S - The membership is made exclusively of SAVED and baptized individuals.
Membership is strictly a matter of obedience; it bestows no grace (Acts 2:41-47).
T - There are only TWO offices which guide the church: the Pastor and the Deacons.
There is no additional hierarchy of offices (I Timothy 3:1-13).
S - The SEPARATION of Church and State.
The church and state are two separate authorities ordained by God. One should not attempt to control the other (Acts 4:29; Romans 12:18;13:1-5; I Timothy 2:1-4; I Corinthians 5:9-13)

That's why for sure, im secured that "Baptist" is the true Church of Christ. for more info. please visit: thetrailofblood.com

[BroBrent]

Baptist are not protestants. We were never a part of the catholic Church. The Catholics serve a dying Christ sic the catholic crucifix while we serve a dead but living Christ the empty cross. We have a finished work where as the catholics have a continuing work by the pope.

[Stucky]

Baptist are not protestants. We were never a part of the catholic Church. The Catholics serve a dying Christ sic the catholic crucifix while we serve a dead but living Christ the empty cross. We have a finished work where as the catholics have a continuing work by the pope.

Now, now, BroBrent,

I have to take issue with you over the "dying Christ".  I have heard that said by Baptists for years and it is not a fair statement and is only said because of the crucifix.  Catholics believe that Jesus died and rose again after three days and lives seated at the right hand of God, The Father, in Heaven and that He will return to rule the world one day.

I would suggest you google the Catholic Catechism (sp?) and/or the Apostle's Creed.  I think it may also be in the Nicene Creed also.  I think (IMHO) that the crucifix was made to show Christ suffering on the cross because the Catholic church, much as the Jewish faith, used guilt in the old days as a tool to keep the faithful in line.

[BroBrent]

In checking out the Catechism of the Catholic Church (CCC), The Catholic Encyclopedia, and The Council of Trent, we find the following:  The Eucharist is referred to in several ways.

As a sacrifice
"the holy sacrifice of the Eucharist," (CCC, 1055) and "the Eucharist is also a sacrifice," (CCC, 1365).
As a divine sacrifice
"For it is in the liturgy, especially in the divine sacrifice of the Eucharist, that "the work of our redemption is accomplished," (CCC, 1068).
As a representation of the sacrifice of Christ
"The Eucharist is thus a sacrifice because it re-presents (makes present) the sacrifice of the cross," (CCC, 1366).
Is 'one single sacrifice' with Christ's sacrifice
"The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice," (CCC, 1367).
It is the same sacrifice of Christ
"And since in this divine sacrifice which is celebrated in the Mass, the same Christ who offered himself once in a bloody manner on the altar of the cross is contained and is offered in an unbloody manner," (CCC, 1367).
It is propitiatory (removes the wrath of God)
"...this sacrifice is truly propitiatory," (CCC, 1367).
To all who deny its propitiatory nature Trent pronounces anathema
"If any one saith, that the sacrifice of the mass is only a sacrifice of praise and of thanksgiving; or, that it is a bare commemoration of the sacrifice consummated on the cross, but not a propitiatory sacrifice; or, that it profits him only who receives; and that it ought not to be offered for the living and the dead for sins, pains, satisfactions, and other necessities; let him be anathema." (Trent: On the Sacrifice of the Mass: Canon 3);
It is called the sacrifice of Christ which is offered via the priest's hands
"The sacrifice of Christ the only Mediator, which in the Eucharist is offered through the priests' hands," (CCC, 1369).
It is capable of making reparation of sins
"As sacrifice, the Eucharist is also offered in reparation for the sins of the living and the dead," (CCC, 1414).
It is to be considered a true and proper sacrifice
"The Church intends the Mass to be regarded as a 'true and proper sacrifice'", (The Catholic Encyclopedia, topic: "Sacrifice of the Mass").

[Stucky]

In checking out the Catechism of the Catholic Church (CCC), The Catholic Encyclopedia, and The Council of Trent, we find the following:  The Eucharist is referred to in several ways.

As a sacrifice
"the holy sacrifice of the Eucharist," (CCC, 1055) and "the Eucharist is also a sacrifice," (CCC, 1365).
As a divine sacrifice
"For it is in the liturgy, especially in the divine sacrifice of the Eucharist, that "the work of our redemption is accomplished," (CCC, 1068).
As a representation of the sacrifice of Christ
"The Eucharist is thus a sacrifice because it re-presents (makes present) the sacrifice of the cross," (CCC, 1366).
Is 'one single sacrifice' with Christ's sacrifice
"The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice," (CCC, 1367).
It is the same sacrifice of Christ
"And since in this divine sacrifice which is celebrated in the Mass, the same Christ who offered himself once in a bloody manner on the altar of the cross is contained and is offered in an unbloody manner," (CCC, 1367).
It is propitiatory (removes the wrath of God)
"...this sacrifice is truly propitiatory," (CCC, 1367).
To all who deny its propitiatory nature Trent pronounces anathema
"If any one saith, that the sacrifice of the mass is only a sacrifice of praise and of thanksgiving; or, that it is a bare commemoration of the sacrifice consummated on the cross, but not a propitiatory sacrifice; or, that it profits him only who receives; and that it ought not to be offered for the living and the dead for sins, pains, satisfactions, and other necessities; let him be anathema." (Trent: On the Sacrifice of the Mass: Canon 3);
It is called the sacrifice of Christ which is offered via the priest's hands
"The sacrifice of Christ the only Mediator, which in the Eucharist is offered through the priests' hands," (CCC, 1369).
It is capable of making reparation of sins
"As sacrifice, the Eucharist is also offered in reparation for the sins of the living and the dead," (CCC, 1414).
It is to be considered a true and proper sacrifice
"The Church intends the Mass to be regarded as a 'true and proper sacrifice'", (The Catholic Encyclopedia, topic: "Sacrifice of the Mass").

Wow Brent, you didn't have to beat me up with all that.   I understand (sorta) what they mean there but I don't see anything said about the constant crucifixion of Jesus.  You called it "a dying Christ" but I think you meant the constant crucifying of Christ.

[BroBrent]

Terminology is different , but it remains. the sacraments represent the continual sacrifice of the Lord.

Heb 10:14 For by one offering he hath perfected for ever them that are sanctified.

[Stucky]

Terminology is different , but it remains. the sacraments represent the continual sacrifice of the Lord.

Heb 10:14 For by one offering he hath perfected for ever them that are sanctified.

lol  Usually I get fed up with the overly long answers on here.  This time it was too short.  Explain how the sacrements represent the "continual sacrifice" of the Lord?

[BroBrent]

Though not a Catholic, I believe that they believe that the communion wafer they take is the actual body of Christ and the wine is the actual blood of Christ. This means that the sacrifice is the continual.

The Eucharist is thus a sacrifice because it re-presents (makes present) the sacrifice of the cross," (CCC, 1366).

For it is in the liturgy, especially in the divine sacrifice of the Eucharist, that "the work of our redemption is accomplished," (CCC, 1068).


The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice," (CCC, 1367).

A continuing sacrifice every time they take communion. Therefore I said that they worship a dieing Christ instead of a risen Christ.

[The Parson]

I need to start reading this thread from the beginning. Interesting.

[The Parson]

I'm still not completely through the thread but skimmed enough to see a certain aspect wasn't touched on.

The Baptists, who've gone by the names of Petro-Brussians, Arnoldists, Henricians, Albigenses, and Waldenses and had the earlier name of anabaptists didn't really come from John the Baptist or even at the time of Pentecost. Their beginings were at Antioch, Ephesus, Tyre, Rome, Smyrna, Pergamos, Thyatira, Sardis, Lystria, Philadelphia, and Laodicea to name a few places, with the evangelism of the apostle Paul. We were even given the name of Paulitians because of this. They were and are the Gentile church planted by the missionaries from Jerusalem.

Want me to continue on?

[blituri]

John Smyth called his Group the Church of Christ.

Actually the church of Christ was ordained in the wilderness: the Hebrew word is Qahal or the common word for synagogue.  Stephen equated it to the ekklesia. Because Christ was the ROCK and the source of living waters I would say that it was the Church of Christ.

It was inclusive of Rest, reading and rehearsing the Word (only) of God (only)
It was exclusive of vocal or instrumental rejoicing.

To that Jesus ordained the Lord's Supper which is another teaching activity.

If a group does more than that it is not a Church or ekklesia of Christ.

I don't think you can find one.

[pointmade]

The beginning of the Baptist Church. In 1607 a separatist congregation in Gainsborough migrated to Holland to escape persecution. There they came under the influence of the Mennonites and their Anabaptist ideas. (Their leader became a convert to the Mennonites and was excommunicated by the main body.) The congregation adopted some Anabaptist ideas without becoming Mennonites. They began to re-baptize be livers, rejecting infant baptism, by pouring (not by immersion).  They adopted Arminian view of theology which they also found in Holland. In 1611-12, Thomas Helwys led a small group of them back to England to where they founded the first Baptist congregation on English soil. Since they adopted Arminian views, they became known as "General Baptists." This is the beginning of the Baptist Church as a distinct organized denomination.

Another separatist congregation, including among its leadership Brewster, Bradford, and Robinson, to become famous Pilgrim Fathers, in New England, also migrated to Holland. In 1616 a portion of this congregation returned to England. In 1620, another portion sailed to New England and established the Plymouth Colony. This was the beginning of the Congregational Church in America. In 1638, a group split from the Congregational Church in England and formed a Baptist Church. They, however, retained their Calvinistic theology, and came to be known as "Particular Baptists." In 1604-41 immersion became the mode of baptism among Baptists.

In 1689 a Bill of Rights put an end to the attempt to force dissenters (from Puritanism) to worship according to the "Book of Common Prayer." This act declared that no Roman Catholic may ever wear the crown of England (as did James II). As a result of this new freedom, four dissenting groups formally leave the Church of England and form separate denominations: The Presbyterians; The congregationalists; The Baptists; The Quakers