| John the Baptist |
The Baptism of Christ, by Piero della Francesca, 1449 |
| Forerunner, Precursor, Baptist |
| Born |
c. 6–2 BCE, |
| Died |
c. 30 CE |
| Venerated in |
Roman Catholic Church, Eastern
Orthodox Church, Eastern Catholic Churches, Oriental Orthodox Churches, Anglicanism |
| Feast |
June 24 (Nativity), August 29 (Beheading),
January 7 (Synaxis, Eastern Orthodox), Thout 2 ( Synexarium,
Coptic Orthodox Church) |
| Attributes |
Cross, lamb, his own head |
| Patronage |
patron saint of French Canada, Puerto Rico,
Knights Hospitaller of Jerusalem, Florence,
Genoa, many other places |
 Saints Portal |
The excavated remains of the baptism site in "Bethany beyond the
Jordan"
John the Baptist (also called the Baptizer[citation needed]) was a 1st century Jewish preacher and ascetic regarded as a prophet by four religions: Christianity,
Islam, Mandaeanism, and the Bahá'í Faith. The title of prophet is asserted in the Synoptic
Gospels, the Qur'an, and the Bahá'í Writings. He is commonly referred to as John the
Forerunner or Precursor by Christians who consider him as the forerunner of Jesus
Christ.
John the Forerunner in the New Testament
Birth and infancy
-
The Gospel of Luke includes an account of John's infancy, introducing him as the son
of Zacharias and Elisabeth, who
previously "had no child, because Elizabeth was barren, and they were both well advanced in years" Luke 1:7 His birth, name, and office were foretold by the angel Gabriel to
Zacharias, while Zacharias was performing his functions as a priest in the temple of Jerusalem. According to Luke, Zacharias was
a priest of the course of Abijah, and his wife, Elisabeth, was of the daughters of
Aaron Luke 1:5; consequently John automatically held the priesthood of Aaron.
Luke states that John was born about six months before Jesus, and that Zacharias' disbelief over the birth of his son led to
him losing his power of speech, which was only restored on the occasion of John's circumcision (Luke 1:64). On the basis of
Luke's account, the Catholic calendar placed the feast of John the Baptist on June 24, six months before Christmas.
According to Luke, Jesus Christ and John the Baptist were related; their mothers, Mary and Elizabeth, were cousins Luke 1:36. Geza Vermes has called the relation as 'artificial and undoubtedly
Luke's creation'[1].
Ministry
All four canonical gospels relate John's ministry, his preaching and baptizing in the River Jordan.
Most notably, according to the Bible, he is the one who recognized Jesus as the
Messiah, and on Jesus' request, baptised him. The baptism marked the beginning of Jesus'
ministry.
The Gospels of Mark, Matthew and (less
clearly) Luke relate that Jesus came from Galilee to John and was baptized by him,
whereupon a Spirit descended upon him and a voice from Heaven told him he was God's Son.
The problem that Jesus, considered without sin, received John's baptism, which was for the forgiveness of sins, is addressed
in the Gospel of Matthew's account, which has John refusing to baptize Jesus, saying
"I need to be baptized by you." until Jesus convinces him to bapitize him nonetheless (Matthew 3:13-15).
The Gospel of John does not describe John baptizing Jesus but has John
introducing Jesus to his disciples as the "Lamb of God" (John 1:29-34).
Later, Gospel of John reports that Jesus' disciples were baptizing and that a debate broke out between some of the disciples
of John and another Jew about purification with John explaining that Jesus "must become greater" while he, John, must become
less (John 3:22-36). Gospel of John then points out that Jesus' disciples were baptizing more people
than John (John 4:2).
Later, the he Gospel relates Jesus regarding John as a burning and shining lamp, and you were willing to rejoice for a
while in his light. (John 5:35).
The Gospel of John also portrays the disciples of John as eventually merging into the followers of Jesus[citation needed], a development not reported by the
Synoptic Gospels
On various occasions the Gospels relate John denying any claim to be the Messiah and clearly acknowledging his inferiority to
Jesus. However, scholars such as Harold Attridge contend that this is likely a invention by the early church; claiming that "for
the early church it would have been something of an embarrassment to say that Jesus, who was in their minds superior to John the
Baptist, had been baptized by him, and thereby proclaimed some sort of subordination to him, some sort of disciple relationship
to him."[2]
Imprisonment and beheading
-
According to the canonical Gospels, John the Baptist's public ministry was brought to a close when he was imprisoned on orders
of Herod Antipas, probably about six months after he had baptized Jesus. The synoptic
Gospels state that Herod reacted to John's condemnation of Herod's marriage to Herodias, the
wife of Herod's own brother Philip (Luke 3:19; Matthew 14:3-5}. Some academics have argued that John was imprisoned in the
Machaerus fortress on the southern extremity of Peraea, nine miles east of the Dead Sea.
{Josephus Jewish Antiquities XVIII:5:1–2}
Matthew relates that the imprisoned John sent messengers to Jesus to ask him whether he was the Messiah. Jesus indirectly
answered in the affirmative and described John in terms of a return of the prophet Elija (Matthew 11:2-15).
Regarding John's death, Josephus states that Herod had John killed to preempt a possible
uprising. Matthew links John's death as well with Herodias, as he related that her daughter Salome so much delighted Antipas with a dance that he vowed to grant her any wish to which she demanded
the head of John the Baptist. (Matthew 14:6-8)
The Gospels date John's death before the third and last Passover of Jesus' ministry (between
30 CE or 33 CE). Josephus however implies that John's death
occurred in 36 CE. Some scholars believe that Herod Antipas did not marry his brother's wife until his brother Philip died in 34
CE, placing these events after the their date in the Gospel count.
Neither Josephus nor the Gospels state where John was buried, though the Gospels state that John's disciples took his body and
placed it in a tomb and then told Jesus all that had occurred (Matthew 14:3-12).
In the time of Julian the Apostate, however, his tomb was shown at Samaria, where the inhabitants opened it and burned part of
his bones. The rest of the alleged remains were saved by some Christians, who carried them to an abbot of Jerusalem named
Philip.[3]
Prophecies
Some Christians believe that John the Baptist had a specific role ordained by God which was to be the forerunner or precursor
to the Messiah, whom they believe to be Jesus. Luke 1:17 and also Luke 1:75:
- And thou, child, shalt be called the prophet of the Highest, for thou shalt go before the face of the Lord to prepare His
ways.
There are several passages within the Old Testament which are generally interpreted by
Christians as being prophetic of John the Baptist in this role.
These include a passage in the Book of Malachi that refers to a prophet who would
prepare the way of the Lord:
- Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come
to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts. -
Malachi 3:1
Though the interpretation of this passage as referring to a forerunner of the Messiah was uncommon amongst Jews prior to the
2nd century BCE[citation needed], it became significantly more common under Hellenic, and later Christian,
influences.
Christians interpreted Isaiah 40:3-5 as referring prophetically to John, based on John's own statement as written in John 1:22-23:
- He said, 'I am the voice of one crying out in the wilderness, "Make straight the way of the Lord" ', as the prophet Isaiah
said.
Josephus
An account of John the Baptist is found in all extant manuscripts of Flavius Josephus'
Jewish Antiquities book 18, chapter 5, paragraph 2:
- Now some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as a punishment of
what he did against John, that was called the Baptist: for Herod slew him, who was a good man, and commanded the Jews to exercise
virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing
[with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins
[only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness.
Now when [many] others came in crowds about him, for they were very greatly moved [or pleased] by hearing his words, Herod, who
feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for
they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might
cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late.
Accordingly he was sent a prisoner, out of Herod's suspicious temper, to Macherus, the castle I before mentioned, and was there
put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of
God's displeasure to him. (Whiston Translation) [1]
As with other passages in Josephus relating to Christian themes concern remains over whether the passage was part of Josephus'
original text or instead a later interpolation. Zindler argues that the passage is an interpolation by a "Baptist" (i.e. early
Sabian) writer. [4] The
passage dates to at least the early third century as it is quoted by Origen in Contra Celsum. It was also quoted by Eusebius of Caesarea in the fourth century.
From the context, it would seem that John was executed around 36. Divergences between the passage's presentation and the
Biblical accounts of John include the following:
- Baptism for those whose souls have already been "purified beforehand by righteousness" is for purification of the body, not
general repentance of sin (Mark 1:4).
- John's imprisonment and subsequent execution is described as being to prevent "mischief", rather than owing to Herod's wife's
daughter's terpsichorean persuasion of a reluctant Herod.
Biblical scholar John Dominic Crossan differentiates between Josephus' account
of John and Jesus: "John had a monopoly, but Jesus had a franchise." To get baptized, Crossan writes[clarify], you went only to John. Stopping the
movement meant only stopping John. His movement ended with his death. Jesus invited all to come and see how he and his companions
had already accepted the Government of God, entered it and were living it. Such a communal praxis was not just for himself, but
could survive without him, unlike John's movement.[5]
Eastern Orthodox Church
The Eastern Orthodox believe that John was the last of the Old Testament prophets, thus serving as a bridge between that period of
revelation and the New Covenant. They also
teach that, following his death, John descended into Hades and there once more preached that Jesus
the Messiah was coming, so he was the Forerunner of Christ in death as he had been in life. According to Sacred Tradition, John the Baptist appears at the time of death to those who have not heard the
Gospel of Christ, and preaches the Good News to them, that all may have the opportunity to be
saved.
Orthodox churches will often have an icon of St. John the Baptist in a place of honor
on the iconostasis, and he is frequently mentioned during the Divine Services. Every Tuesday throughout the year is dedicated to his memory.
The Eastern Orthodox Church remembers Saint John the Forerunner on six
separate feast days, listed here in order in which they occur during the church year
(which begins on September 1):
In addition to the above, September 5 is the commemoration of Zechariah and Elisabeth, St. John's parents.
The Russian Orthodox Church observes October
12 as the Transfer of the Right Hand of the Forerunner from Malta to Gatchina (1799).
Roman Catholic Church
The Roman Catholic Church commemorates St. John the Baptist on three separate feast days:
Wood Sculpture of John The Baptist’s Head by Master
Santiago Martinez Delgado,
permanent Collection at the Museo Nacional de Bogota Colombia
John the Baptist as a patron saint
Saint John the Baptist is the patron saint of Puerto
Rico, and its capital city San Juan bears his name. In 1521, the island was given its formal name "San Juan Bautista de Puerto Rico", following the usual custom of
christening the town with both its formal name and the name which Christopher
Columbus had originally given the island, honoring John the Baptist. The indistinct use of "San Juan Bautista" and "Puerto
Rico" for calling both the city and the island led to a reversal in practical use by most inhabitants due largely to a map-making
error. Therefore by 1746 the name for the city (Puerto Rico) had become that of the entire island,
while the name for the island (San Juan Bautista) had become the name for the city. The official motto for the island of Puerto Rico also references the saint, Joannes Est Nomen Eius
(translated, "John is his name").
He is also a patron saint of French Canada, and Newfoundland. The Canadian cities of St. John's, Newfoundland (1497) and Saint John, New Brunswick (1604) were both named in his honour.
In the UK Saint John the Baptist is the patron saint of Penzance, Cornwall. His feast day is June
24, celebrated in Quebec as the Fête
nationale du Québec (la Fête St-Jean-Baptiste).
Also on the night from 23rd to 24th June, Saint John is celebrated as the patron saint of Porto, the second largest city in Portugal. An article from June 2004 in
The Guardian, remarked that "Porto's Festa de São
João is one of Europe's liveliest street festivals, yet it is relatively unknown outside the country"[7].
He is also patron of the Knights Hospitaller of Jerusalem, Florence, and Genoa, Italy.
The Baptistines are the name given to a number of religious orders dedicated to the memory of John the Baptist.
Saint John is also the patron saint of Lian, Batangas, San Juan, Metro Manila (Philippines) and the entire state of
South Carolina.
St. John the Baptist is (along with St. John the Evangelist) claimed as a Patron Saint by the fraternal society of
Free and Accepted Masons (better known as the Freemasons).[8]
Relics
A head said to be John's, enshrined in Rome
According to ancient tradition, the burial-place of John the Baptist was at Sebaste in
Samaria, and mention is made of his relics
being honored there around the middle of the fourth century. The historians Rufinus
and Theodoretus record that the shrine was desecrated under Julian the Apostate around 362, the bones being partly burned. A portion of the rescued relics were carried to Jerusalem, then to Alexandria, where on 27 May, 395, they were laid in the basilica that
was newly-dedicated to the Forerunner on the former site of the temple of Serapis. The tomb at Sebaste continued, nevertheless, to be visited
by pious pilgrims, and St. Jerome bears witness to miracles
being worked there.
What became of the head of John the Baptist is difficult to determine. Nicephorus[9]
and Symeon Metaphrastes say that Herodias had it buried in the fortress of
Machaerus (in accordance with Josephus). Other writers say that it was interred in Herod's
palace at Jerusalem; there it was found during the reign of Constantine I, and thence
secretly taken to Emesa, in Phoenicia, where it was concealed,
the place remaining unknown for years, until it was manifested by revelation in
453.
The Coptic Christian Orthodox Church also claim to hold the relics of St. John the Baptist. These are to be found in a
monastery in Lower Egypt between Cairo and Alexandria. It is possible, with permission from the monks, to see the original tomb
where the remains were found. These remains are now housed in a beautiful casket where the faithful can pray over the
remains.
Over the centuries, there have been many discrepancies in the various legends and claimed
relics throughout the Christian world. Several different locations claim to possess the severed head of John the Baptist. Among
the various claimants are:[1]
Istanbul possesses the saint's arm and a piece of his skull in the Topkapi Palace, as does the Coptic Orthodox
Monastery of Saint Macarius the Great in Scetes, Egypt,[4] while John's right hand, with which he baptised Jesus ("the hand that touched God"), is said to be in
the possession of the Serbian Orthodox monastery of Cetinje, and also at the Romanian skete of
the Forerunner on Mount Athos.
Mandaean view
Mandaeans believe John the Baptist, called Yahya in the Sidra
d-Yahia (Book of John), was the last and greatest of the prophets. While Mandaeans agree that he baptized Jesus (Yeshu), they reject the latter as either a saviour or prophet. And they view John as the only true
Messiah.
According to the text of the Ginza Rba, John died at the hand of an angel. The angel
appeared as a three-year-old child, coming to John for baptism. John knew the angel for what it was, and that once he touched its
hand, he would die immediately. John performed the baptism, anyway, and died in the process. Afterwards, the angel covered John's
body with mud.
Islamic view
-
John the Baptist is known as Yahya in Arabic and in the Qur'an. The Qur'an, in the sura Maryam, identifies John is the son of Zachariah and cousins (more precisely, cousin from female-side) of Jesus. It relates an account similar to that of the Gospel of Luke, including the barreness of Zachariah's unnamed
wife and his doubts, though Zachariah is not described as actually mute but only ordered not to speak for three nights. John,
whose tidings are foretold by the angels, is exhorted to hold fast to the Scripture and was given wisdom by God while still
child. (Surah 19:7-12). He is described as "pure", "devout", "dutiful towards his parents" and as "not arrogant or rebellious"
(Surah 19:7-15) and
is called "a Prophet of the Righteous" coming "to confirm a word from Allah". (Surah 3:39)
Bahá'í view
There are numerous quotations in the writings of Bahá'u'lláh, Founder of the
Bahá'í Faith mentioning John the Baptist. He is regarded by Bahá'ís as a lesser Prophet.
