The first Baptist churches began as dissenting communions that set themselves over and against the prevailing religious establishments of their day. There were Biblicists, jettisoning those theological and doctrinal ideas that in their view could not be supported by Scripture. Born of Puritanism, they brought together numerous dogmas that were present in 17th-century Protestantism, uniting them in peculiarly Baptist ways and often delineating these beliefs in confessions of faith. Yet their concern for conscience, their emphasis on individual conversion, their mistrust of "hierarchies," and the centrality of their congregational polity made Baptists a Peoples' Movement in which division was imminently possible.
Baptists were "deep water" Christians, with a mode of baptism (immersion) that was the most distinctive outward and visible sign of their theological and ecclesial identity. Their popularity amid the social and economic underclass often brought derision upon them from critics inside and outside. Likewise, their internal divisions were not lost on their critics. Observing Baptist practices in 18th-century America, Anglican clergyman Charles Woodmason wrote scornfully: "They don't all agree in one Tune. For one sings this Doctrine and the next something different…."
At the beginning of the 21st century, Baptist movements worldwide reflect both a similarity and diversity not unlike that of their early forebears. Many of the distinctive characteristics manifested in the earliest Baptist churches remain present, in varying degrees, among contemporary Baptists. Biblical authority and liberty of conscience, regenerate church membership and immersion baptism, local autonomy and associational cooperation, the priesthood of the laity and the ordination of ministers, as well as support for religious freedom amid loyalty to the state, are apparent in various Baptist communions throughout the world.
The Baptist World Alliance with its extensive international membership illustrates that Baptist groups can work and worship together in a variety of ways. Yet as an essentially sectarian movement worldwide, Baptists still "don't all agree in one Tune." Debates continue as to what constitutes a genuine - even orthodox - Baptist perspective. Divisions continue.
While comprehensive membership statistics are difficult to calculate, by the year 2000, there were upwards of 45 million Baptists spread throughout the world, with more than 30 million in the United States. In Africa and certain areas of Asia, however, growth seems steady and substantial.
Globalism - the development of a worldwide nexus of cultures, economics, religions, mobility, and media - has created new opportunities for contact and cooperation among groups. Increased opportunities for travel have enhanced the possibility for mission-oriented Baptists, both laity and clergy, to have firsthand short- or long-term experiences on previous "foreign" fields.
Globalism has extended the boundaries of religious pluralism, increasing the presence and proximity of Christians and non-Christians across the globe. Baptist response to pluralism is certainly nothing new. In their call for religious liberty, not mere toleration from establishments political or religious, early Baptists in England and America anticipated pluralism as did few other 17th-century religionists. Contemporary religious pluralism means that beliefs previously foreign to particular countries and locals have been increasingly present next door.
Twenty-first century Baptists also confront a changing ethos in many of their own communions. In certain parts of the world, Baptist churches and individuals have been greatly influenced by the Pentecostal or Charismatic movements. In many regions, Baptists continue to divide over such issues as the role of women in ministry, the nature of biblical inspiration, the ordination of homosexuals, the content of Christian higher education and the quality of racial and ethnic relationships.
Amid these differences, however, there are ideals and emphases that seem endemic to Baptist individuality. They include:
· God is the Creator of life and the object of faith.
· Jesus Christ, the living Word of God, is the Savior of the world.
· The Bible is the written Word of God.
· Faith in Jesus Christ is both personal and communal.
· Baptism in "deep water" dramatically portrays the union of believers with Christ and the Church.
· The Lord's Supper is a powerful symbol of Christ's continuing presence with the individual and the community of faith.
· God alone is judge of conscience.
· The people can be trusted to interpret Scripture aright…in the context of Christian community...under the guidance of Holy spirit.
· Doctrines can and should be articulated by communities of faith.
· Dissent is a worthy and dangerous pursuit.
· Ideas are worth debating, even when they divide communities
· There are many ways to be Baptist and many Baptist stories to be claimed.
· Being Baptist is messy, controversial and divisive.
Some people have asked interesting questions about the Church Year and a few terms used. This is a big subject, but perhaps a few of the questions answered here will be of interest:
What is the Church Year?
The Church Year is an ancient way of telling time. Rather than measuring time exclusively according to the natural seasons, Christians have traditionally measured time in their worship with a calendar built around the life of Christ. Some of the seasons of the Church Year date back to our earliest written records of Christian worship. The current form of the Christian calendar, including its colors, dates, and feasts, was firmly in place by the medieval period.
Worship that is centered on the Church Year allows Christians to step into the life of Jesus. Seasons of hope and grief, mercy and penitence assure that all aspects of the human condition are given an appropriate place in the worship practices of the Church. The repetition of these seasons is also an educational tool, gently inculcating the heritage of the faith.
The Church Year also provides structure within the year, giving a sense of "movement" from the beginning to the end of the year and from season to season. The first half of the Church Year follows the Life of Christ while the second half (the season after Pentecost) concentrates on the teachings of Christ.
The specific season is reflected in the colors used for the paraments in the sanctuary and the clergy's vestments, the texts read, and other liturgical practices like the lighting of the paschal candle.
When certain feast days fall during the week it is not unusual to celebrate them on the nearest Sunday. This generally does not apply to Ash Wednesday or Christmas Day.
What are the seasons of the Church Year?
· Advent - The Season of Expectation - Beginning four Sundays prior to Christmas Day, the season of Advent is a time when the Church looks toward the second coming of Jesus and the eternal hope of Christians in the end of time. The color for this season is either Purple (for royalty) or Blue (for the Virgin Mary).
· Christmas - The Season of Incarnation - For 12 days, from Christmas Day (December 25) through Epiphany (January 6) (inclusive) the Church celebrates the miraculous incarnation of God in the person of Jesus. The color for this season is White.
· Lent - The Season of Reflection - For forty days (not including Sundays) prior to Easter Sunday the Church reflects on the suffering of Jesus. Together, we approach the cross. Worship during this period is traditionally more subdued and penitential. Many people also fast during the season of Lent. The color for this season is Purple.
· Holy Week - The final week of Lent is called "Holy Week." Often churches that do not typically meet for worship will meet every day of Holy Week. At the minimum, they will worship on Maundy Thursday, Good Friday, and Holy Saturday. The color for Holy Week remains Purple, although some churches use Red on Palm Sunday. Some churches also use Black on Good Friday.
· Easter - The Season of Resurrection - For fifty days beginning on Easter Sunday Christians celebrate the miracle of the resurrection of Jesus and the certain hope their own resurrection. The color for Easter is White. This season ends on the Sunday of Pentecost, for which the color is Red.
· Ordinary Time - The Season of Nurture and Growth - The periods of time following Epiphany and Pentecost are referred to as "Ordinary" because their Sundays are numbered in ordinal fashion. The focus of Ordinary Time is on developing a deeper understanding of Christian discipleship. The color for this season is Green (for growth).
· Proper - A "Proper" is another word for a liturgical observance, and is another way of numbering services in the Church Year. Propers I, II, and III are observed on Christmas Day or Christmas Eve, and then the numbering with Proper 4 picks up again with the Sunday after Trinity Sunday (the Season after Pentecost). Traditionally, most Protestant congregations have used "The [XXX] Sunday after Pentecost" as a numbering system during the Ordinary Time after Pentecost.
What are the major feast days of the Church Year?
· Christmas Day (December 25) - Celebrating the incarnation of God in the person of Jesus of Nazareth.
· Epiphany (January 6) - Honoring the arrival of the magi.
· Transfiguration Sunday (Sunday immediately prior to Ash Wednesday) - Prepares the Church for the rigors of Lent by dwelling on the holiness of Jesus as demonstrated in the moment of his transfiguration.
· Ash Wednesday (40 days, excluding Sundays, prior to Easter Day) - Begins a season of penitence, reflection, and fasting. It is generally observed by the imposition of ashes on the forehead with the words "From dust you have come, to dust you shall return."
· Palm Sunday (1 week prior to Easter Day) - Begins Holy Week by commemorating Jesus' triumphal entry into Jerusalem.
· Passion Sunday (observed on Palm Sunday) - Passion Sunday is sometimes observed in congregations where attendance during Holy Week is low or impossible; or where the congregation wishes to use that Sunday as preparation for the somber tone of Holy Week. This feast focuses on Jesus' suffering, in anticipation of Resurrection Sunday. Passion Sunday is sometimes observed in conjunction with Palm Sunday.
· Maundy Thursday (Thursday immediately prior to Easter Day) - Commemorates the institution of the Eucharist at the Last Supper. Services on this evening often include a small fellowship meal and foot washing, in imitation of Jesus.
· Good Friday (Friday immediately prior to Easter Day) - Commemorates the trial and crucifixion of Jesus. A somber service without the Eucharist, often ending in a darkened sanctuary.
· Holy Saturday (the day immediately prior to Easter Day) - Commemorates the time when Jesus' body lay in the tomb. Many churches observe an Easter Vigil throughout the night reading biblical texts which tell the whole salvation history of humanity.
· Resurrection Sunday / Easter Day (see below) - Commemorates the resurrection of Jesus the Christ.
· Ascension of the Lord (Thursday 40 days following Easter Day) - Commemorates the ascension of Jesus.
· Pentecost (Sunday 50 days following Easter Day) - Commemorates the arrival of the Holy Spirit and the establishment of the Church. The color for this Sunday is Red (representing the Holy Spirit).
· Trinity Sunday (Sunday following Pentecost) - Honors the mystery of the Trinity.
· Reign of Christ / Christ the King (last Sunday prior to Advent) - Honors Jesus as the unique and fully divine Son of God.
Which colors are associated with the seasons and feasts of the Church Year?
· Green - Ordinary Time
· Blue - Advent
· Purple - Advent, Lent
· Black - Good Friday, Ash Wednesday
· Red - Pentecost, Ordinations, Reformation Sunday, (Passion Sunday), (Maundy Thursday)
· White - Christmas, Easter, Weddings, Funerals
How is the date for Easter determined?
Resurrection Sunday is celebrated on the first Sunday following the first full moon following the vernal equinox. The tables used to determine when the full moon falls do not precisely match the ones used by astronomers.
What is the relationship between the Church Year and the Revised Common Lectionary?
The readings of the Revised Common Lectionary are selected to reflect the themes of the particular seasons, and in particular the specific episodes of the life of Christ which are the focus of each season.
What is a lectionary?
Generally, a lectionary is a list of scriptural texts (called "lections"; the person who reads them is a "lector") recommended for use in worship or study on a particular day. Christian lectionaries are usually built around the Church Year, but they are sometimes centered on the secular calendar (as with programs that guide a person through reading the Bible in a year). Christian lectionaries generally include a reading from the Hebrew Bible, a Psalm, a reading from the Epistles, and a Gospel reading.
What is the Revised Common Lectionary?
The Revised Common Lectionary (RCL) is a three-year cycle of weekly lections used to varying degrees by the vast majority of mainline Protestant churches in Canada and the United States. The RCL is built around the seasons of the Church Year, and includes four lections for each Sunday, as well as additional readings for major feast days. During most of the year, the lections are: a reading from the Hebrew Bible, a Psalm, a reading from the Epistles, and a Gospel reading. During the season of Easter, the Hebrew Bible lection is usually replaced with one from the Acts of the Apostles. The lections from the Hebrew Bible are sometimes chosen from the Apocrypha.
The seasons of the Church Year reflect the life of Christ. Consequently, the gospel lections for each Sunday provide the focus for that day. The other lections for a given day generally have a thematic relationship to the gospel reading for that day, although this is not always the case. In Ordinary Time, the Revised Common Lectionary offers two sets of readings for the lessons from the Hebrew Bible. One set proceeds semicontinuously, giving the story of the Patriarchs and the Exodus in Year A, the monarchal narratives in Year B, and readings from the Prophets in Year C. In the other set of readings for Ordinary Time (shown in italics on this site) the readings from the Hebrew Bible are thematically related to the gospel lections. Denominations or local churches generally use either the semicontinuous readings or the thematic readings during Ordinary Time. They do not typically move back and forth between the two over the course of a single season.
The gospel readings for each year come from one of the synoptic gospels according to the following pattern:
· Year A - Matthew
· Year B - Mark
· Year C - Luke
Readings from the Gospel of John can be found throughout the RCL.
Who compiled the Revised Common Lectionary?
The Revised Common Lectionary is produced by The Consultation on Common Texts (CCT). The American Baptist Church is represented by Liturgy and Life: American Baptist Fellowship for Liturgical Renewal. Each church body can send two representatives to the CCT. Our representatives are The Rev. Brad Berglund (American Baptist) and The Rev. Alan Shumway (American Baptist).
The Consultation on Common Texts (CCT) is an ecumenical consultation of liturgical scholars and denominational representatives from the United States and Canada, who produce liturgical texts for use in common by North American Christian Churches. A noted work of the CCT is the Revised Common Lectionary (RCL).Some members of the CCT.
The CCT meets biannually in New York on the campus of the General Theological Seminary.
How is the Revised Common Lectionary structured?
The RCL offers a three-year cycle with four readings for every Sunday in the Church Year. These readings are:
· A Lesson from the Hebrew Scriptures (or Acts during the Season of Easter)
· A Psalm
· A Lesson from the Epistles or Acts
· A Lesson from the Gospels
During Ordinary Time, there are two sets of Hebrew Bible readings. One set that progresses semi-continuously through the Patriarchal/Exodus narratives (Year A), the Monarchial narratives (Year B), and the Prophets (Year C). The other set of Hebrew Bible readings is related thematically to the gospel lections. The Hebrew Bible lections during the rest of the year are thematically related to the gospel lections, which are in turn connected to the seasons of the Church Year. Additional readings are provided for special feast days.
When does the new lectionary year begin?
On the first Sunday of Advent. The first Sunday of Advent is four Sundays prior to the Western feast day of Christmas (December 25).
What are the advantages of using the Revised Common Lectionary in worship planning?
Using the RCL ties worship in a local congregation to the worship of millions of Christians around the world. Drawing from a common set of texts means that Christians will be hearing and reflecting on the same scriptures and themes. Sometimes they are even singing the same hymns.
In addition, building worship around the texts of the RCL also ties local worship to that of the historic Church. Using all four readings develops the discipline of reading and hearing the scriptures that define the Christian faith. It also deepens the congregation's understanding of the Church Year (and consequently the life of Christ) while also helping to set the rhythm for that year. Since the Revised Common Lectionary is drawn from a long succession of older lectionaries, using those reading in worship echoes the earlier practice of the Church.
