Baptism is a Sacrament of the Christian church in which candidates are immersed in water or water is poured over them in the name of the Father, Son, and Holy Spirit. It is derived from the practice of John the Baptist, who baptized Jesus, and probably from the Jewish tebilah (a ritual bath). Matthew 28:19 calls upon Christians to make disciples and to baptize them. 洗礼是一个神圣的基督教教堂在哪位候选人，完全沉浸在水或水，是浇过他们的名字，父亲，儿子，和圣灵的，它是从实践中的施洗约翰，他们的洗礼，耶稣，并大概从犹太tebilah （一礼仪浴） 。 马修28:19呼吁基督信徒，使弟子并baptize他们。
In the early church, baptism was administered after a period of preparation (catechumenate), preferably at Easter.在早期教会，受洗是经管经过一段时间的筹备， （慕道） ，最好是在复活节。 It was performed in conjunction with the rites later called confirmation and Eucharist. The effects of baptism were believed to be union with Jesus in his death and Resurrection, forgiveness of sin, the gift of the Holy Spirit, membership in the church, and rebirth to new life in Christ. Some scholars believe infants were included among the candidates from the beginning; others believe that infant baptism began in the 3d century. Today Baptists and Disciples of Christ do not practice infant baptism and do insist on immersion.这是演出与仪轨后来所谓的确认和圣体圣事的影响的洗礼，据信是联盟与耶稣同在，他的死与复活，赦罪，圣灵的恩赐，成员在教会，并以重生新的生命在基督里，有学者认为，婴幼儿被列入候选人从一开始，其他人认为，婴儿的洗礼，开始在三维世纪的今天，浸信会和弟子的基督不修炼婴儿的洗礼，并坚持浸泡。 Most other churches baptize infants and permit the pouring of water. 大多数其他教会baptize婴儿，并允许进行浇的水。 A few Protestant groups, such as the Quakers, reject outward baptism altogether. The Christian rite is in some ways similar to rites of purification used in other religions. 少数新教团体，如贵格会，拒绝向外洗礼共有。基督教成年礼，是在某些方面是相似的仪轨净化用在其他宗教。
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Bibliography
参考书目
GR Beasley -
Murray, Baptism in the New Testament (1973); AT Eastman, The Baptizing Community
(1982); M Fahey, ed., Catholic Perspectives on Baptism, Eucharist, and Ministry
(1986); A Schmemann, Of Water and the Spirit (1974); G Wainwright, Christian
Initiation (1969).遗传资源比斯利-美利，洗礼，在新约圣经（ 1 973） ;伊士曼，洗礼共同体（ 1 982年） ;米f
ahey，教育署，天主教观点的洗礼，圣体圣事部（ 1 986年） ;舒梅曼，水和精神（ 1974 ） 100 wainwright ，基督教开始（ 1969年）
。
In the normal process of things, one's Salvation is accomplished entirely separately from the Sacrament of Baptism.在正常的过程中的事，一个人的救恩是完成了完全分开，从圣事的洗礼。 A person proceeds through Regeneration and Justification and becomes Saved.一个人的收益是通过再生和理由，并成为拯救。 The subject of Baptism is a little different.该课题的洗礼，是一个有点不同。 (And then the lifelong process of Sanctification follows.) （然后终身的过程成圣如下） 。
There are even some different attitudes toward Baptism.甚至还有一些不同态度的洗礼。 The very fact that this presentation needs to include around twenty different articles indicates that different Churches have different understandings regarding exactly what is required of a Baptism and what is meant by it.非常这一事实陈述需要包括约二十不同的文章，表明不同的教会有不同的理解，对于到底什么是所需的洗礼和是什么意思。
The actual most "correct" one is called "Believer's Baptism".实际最"正确" ，一个是所谓的"信仰之人的洗礼" 。 [An entire article about Believer's Baptism is below, and most of these articles refer to it.] This is where, once a person IS Saved, whether as a 'new' Christian or a life-long Church attendee, a (public) Baptism is LATER performed, for that new Believer. [整条约的信徒的洗礼，是下面，而大部分的这些文章提到这一点。 ]这是哪里，一个人一旦保存起来，不论是作为'新'基督教或终生只要教会参会， （公共）的洗礼就是后来的表现，为新的信徒。 This Believer's Baptism is certainly actually the Sacrament that Jesus instituted.这个信奉的洗礼，当然，其实圣耶稣提起。 It is an after-the-fact public acknowledgement and demonstration that a person has been Saved.这是一个经过- -事实上，公开承认和论证认为，一个人已得救。
There are many Churches and many Christians who consider Baptism to be a sort of "help" toward being Saved.有许多教堂和许多基督教徒认为洗礼是一个排序的"帮助" ，对被保存。 "Infant Baptism" [see the article below] fits in this category, where a child clearly does not yet fully comprehend all the significance of being Saved or the Sacrament. "婴儿洗礼" [见文章下面]适合在这一类别中，如果儿童显然尚未完全理解所有的意义被保存或圣餐。 There can easily be such value, mostly in a psychological basis, but that concept seems clearly somewhat different from what Jesus intended Baptism to represent.因此，可以很容易被这种价值的，主要是在心理基础上，但这个概念似乎显然有所不同的是什么用意耶稣洗礼，以代表。
Since the only people who would receive a Believer's Baptism are those who have been ALREADY Saved, such people are expected to clearly and fully understand the difference between right and wrong.因为只有人会接受信徒的洗礼，是那些已一清二楚，这些人预期明确和充分明白两者之间的正确和错误的。 Such people also now recognize and understand the many "sins" they had done prior to becoming Saved as a Christian.这样的人现在也认识和了解，许多"罪孽" ，他们事先做之前成为拯救身为基督徒。
The Baptism therefore represents a "washing away" of those past sins (forgiveness for them), allowing the new Christian to have a "clean slate" (called tabula rasa after the Latin for it) without carrying countless earlier guilts and sins.洗礼，因此代表着"洗刷"这些过去的罪孽（宽恕） ，让新基督教有一个"白板" （所谓搭俄空后，拉丁语为它） ，没有携带无数较早guilts和罪孽。 In addition, the "washing" of the Baptism implies a new "cleanness and purity" suitable for the entrance of a new Indwelling of the Holy Spirit (Holy Ghost) in that individual.此外， "洗"的洗礼，意味着一种新的"洁净度和纯度"适合入口的一个新的留置的圣灵（圣灵） ，在个别的。
The newly Saved Christian (or newly committed or re-committed Christian) therefore benefits from the Baptism regarding both his/her past (forgiveness) and future (guidance by the Spirit).新近节省基督教（或新承诺或重新致力于基督教） ，因此也受益洗礼，无论从他/她的过去（宽恕）和未来（指导所体现的精神） 。
The combination of all these effects represents a public indication that the person has fully and totally committed to a Christian Faith.结合所有这些效应，代表着一个公共迹象表明，该人已充分和完全致力于以基督教信仰。 A Church considers this Sacrament to represent a transition to becoming a "full" member of the Church.教会认为这是圣餐代表了过渡到成为一个"全"的成员，该教会。 Where an individual was generally considered a "Seeker" before, now he/she is a Christian, and can take his/her rightful place in the structure of the Church.如果个人被普遍认为是"导引"之前，现在他/她是一个基督徒，可以采取他/她应有的地位，在体制上的教堂。
The Sacrament of Baptism reflects on the other of the Two Sacraments that most Protestant Churches administer, the Eucharist.圣事的洗礼，反映对其他的两个圣礼，大多数新教教会管理，圣体圣事。 Prior to Baptism, nearly all Churches deny participation in the Eucharist to those present in the Church.之前的洗礼，几乎所有的教会否认参与圣体圣事对那些目前在教会里。 It is believed that the Eucharist is explicitly intended only for Christians who have been Baptized.据认为，圣体圣事是明确的用意不仅是基督信徒们得到洗礼。
Virtually ALL Christian Churches follow this Sacrament.几乎所有的基督教会跟随这个圣餐。 It is quite important to all Christian Churches, since Jesus Himself instituted it.这是很重要的，所有的基督教教堂，因为耶稣自己提起它。
There seem to be two central themes regarding the various disagreements of Churches regarding Baptism, whether young children should be Baptized and the method to be used.似乎有两个中心主题有关的各种分歧的教堂就洗礼，无论是年轻的儿童应该受到洗礼和使用的方法。 Regarding young children, the concern is regarding the implications regarding a young child if he/she dies very young.对于年幼儿童，我们关注的是关于影响对于一个年轻的孩子，如果他/她去世非常年轻。 The argument for Paedo-Baptism (child Baptism) is to assure that such a child would be Saved and then go to Heaven.论据paedo -洗礼（儿童洗礼） ，以保证这些孩子会得救，然后进入天堂。 However, the early Christian Church had instituted "Household Salvation" [a separate presentation in BELIEVE] which concludes that ALL babies and young children of Christian parents are "automatically" protected (Saved) UNTIL they attain an age at which they are able to make an informed choice for themselves.不过，早期的基督教堂制定了"住户救赎" [一个单独的陈述中认为：该报告的结论是，所有婴儿和年幼儿童的基督徒父母是"自动"保护（挽救） ，直到他们达到一个年龄上的，他们都能够做出知情选择，为自己。
As to the precise method to be used in a Baptism Rite, the Bible does not really offer much information.至于确实的方法用在洗礼仪式，圣经没有真正提供多少信息。 Each Church has had to make their own assumptions regarding the interpretations or meanings of certain words in the Bible, and in this way, they have arrived at different procedures.每个教会不得不作出自己的假设就解释或含义的某些字眼在圣经中，并在此新制度下，他们已经来到了不同的程序。 In fact, there is a story in the early Christian Church that accentuates this matter.其实，还有一个故事，在早期基督教的教堂，凸显这件事。 It seems that a group of men were in the desert, around the second century after Christ, one of whom was a Christian Priest.看来，一组官兵在沙漠中，大约在公元二世纪后，基督教会，其中一人是基督教牧师。 An elderly man in the group was not yet a Christian and he began to die, and he asked the Christian Priest to Baptize him.一名老翁在组尚不是一个基督教和他开始求死之心，他要求基督教牧师，以baptize他。 The Priest agreed but there was no water available.神父同意，但没有发生任何有源头活水来。 Due to necessity, the Priest felt that he had to use desert sand in the Baptism Rite!由于必要性，牧师认为他不得不用沙漠中的洗礼成年礼！ He therefore did, and the man soon died.因此，他这样做了，该男子很快死亡。 When the Priest got back to his Church leaders, he Confessed to them that he had done a Sin in performing a Baptism without water, and they then had extensive discussion regarding whether the "sand Baptism" had actually Saved the man or not and whether the Priest should be condemned.当牧师回来后，以他的教会领袖，他供认，他们说，他已做了单，在演出的洗礼，没有水，然后，他们进行了广泛的讨论，关于是否将"防砂洗礼" ，实际上节省了该名男子是不是是否牧师应该受到谴责。 They eventually concluded that the Priest had done the right thing and that the sand Baptism had been valid and effective.他们最后得出结论认为，神父做了正确的事，并表示，沙的洗礼，已有效期和有效。 However, they also made clear that water MUST be used in Baptisms except for such extreme circumstances.然而，他们也明确表示，水必须用在受洗仪式，除了这种极端的情况。
Many modern Churches have NO tolerance of any procedure other than the one that they perform in their Church.许多现代教会绝不容忍任何程序以外的一个是他们的精彩表演，他们的教堂。 This situation has resulted in many schisms among Protestant Churches which use the different methods described below.这种情况导致了许多分裂基督教教会中使用了不同的方法介绍如下。 Our [BELIEVE and A Christ Walk Church] attitude involves noting that the Lord is Compassionate and Loving, and we are tempted to think that He recognizes as valid ALL Baptisms which are done with the proper solemnity and attitudes of the participants.我们[相信和基督步行教会的态度涉及注意到耶和华是富有同情心和爱心，我们也忍不住觉得他承认为有效所有受洗仪式，这是做正确的严肃性和态度的人参加。 For example, if a Church insists on immersion Baptism and the situation is regarding an Eskimo in a desolate area of northern Alaska, we think that the Lord would know the potential danger of fully immersing a person in ice-cold water there and that He would recognize as valid a pouring or sprinkling FOR THAT SITUATION.举例来说，如果一所教堂坚持沉浸洗礼和形势是关于一个爱斯基摩人在一个荒凉的北部地区的阿拉斯加，我们认为，主必知道潜在的危险完全浸入一个人在冰冷的水中，并表示，他将承认为有效的一浇或洒这种情况。 This would not alter that Church's official position but would simply apply Christian Compassion, which we believe the Lord would endorse.这会不会改变这个教会的官方立场，但只是适用于基督教同情心，因为我们相信上帝会赞同。
Finally, we would note that in the region where Jesus lived, there was not an abundance of water!最后，我们注意到，在该地区的耶稣曾经生活过，现在还没有大量的水！ Other than the Sea of Galilee, the Dead Sea and a very few rivers, available water was limited to what was raised from the few wells in the region.除了海上的加利利，死海等极少数河流，可利用的水是有限的，以什么有人提出，从数口井在该地区。 For early Baptisms that were not near one of those natural bodies of water, it seems hard to imagine that sufficient water for an immersion would always be brought up from wells!为早日受洗仪式，被认为是不近的一个，这些天然水体的，这似乎很难想象有足够的水供一个浸泡，将永远会带来了来自水井！ (In the hot and dry climate, a font of water would soon evaporate, so it probably could not be re-used for any extended period without fully replacing the water.) So, even though we might want to believe that all early Baptisms were by full immersion, practical issues seem to sometimes preclude that. （在炎热干燥的气候，不过字体的水会很快蒸发，所以这也许不能再用于任何延长服务时间内，而没有完全取代水） ，所以即使我们可能会愿意相信，所有早期受洗者经充分浸泡的实际问题，似乎有些妨碍。
I will add a personal thought here, as Editor.我会加入个人的思想，在这里，作为编辑器。 It seems to me that the event of a Salvation, and then the event of a (public) Baptism acknowledging the first event, really only needs to involve that one individual and the Lord.在我看来，这项活动的救赎，然后万一有（公众）的洗礼承认首项赛事，真的只需要涉及其中，个人与主。 The attending Members, and the Priest or Minister, and the Church, certainly all want to believe that their participation is important, but it seems likely that they are all secondary.出席会议的成员，以及牧师或部长，以及教会，当然大家都希望，相信他们的参与是很重要的，但似乎有可能，他们都是次要的。 We can certainly count on the Lord to have the proper mindset regarding the Solemnity of the event.当然，我们可以指望得到主就要有正确的心态，就严肃性活动。 That seems to leave it entirely to the attitude of the person being Baptized regarding the effectiveness of a Baptism.这似乎离开它完全是态度的人正在洗礼就效力的洗礼。 For this reason, our small Non-Denominational Church always asks that individual if there is a preference for the method of Baptism.基于这个原因，我们的小型非教派教堂一直要求个人，如果有一个偏好的方法洗礼。 We therefore are willing to perform a Trine Baptism for one person, an Immersion for another, and a Pouring for a third.因此，我们愿意履行trine洗礼一个人，一个沉浸另一种目的，并浇筑了三分之一。 We fee that OUR attitude is really not that important, even though we are the ones performing the Rite!我们费了我们的态度其实并不真的那么重要，即使由我们自己的表演礼乐！ As long as the Lord and the individual both agree of the great importance of the Baptism Rite, all the critically important things are provided for.只要主及个人都同意的重大意义的洗礼仪式，都极为重要的事情是作出规定。 (Our Church is aware that we have a very unusual approach to this subject! If no preference is indicated, we generally mention a Pouring Baptism to the individual, but for extremely elderly or ill individuals, we may mention a Sprinkling Baptism. We feel that our function is really quite simple, that we are responsible for performing an immensely important Rite for the Lord and for that individual. （我们的教会是知道，我们有一个非常与众不同的方式来使用这个题目！若没有意愿，是表示，一般来说，我们更遑论浇筑的洗礼，对个人，但对于极老人或病患个人，我们可能更遑论洒洗礼，我们觉得我们的功能，实在是很简单，我们的责任是为表演一个极为重要的成年礼，为上帝和个人。
Christian Baptism is an ordinance immediately instituted by Christ (Matt. 28: 19, 20), and designed to be observed in the church, like that of the Supper, "till he come."基督教的洗礼是一个条例，立即由基督。 （ 28 ： 19 ， 20 ） ，并设计成可观察到在教会一样，对晚饭， "直到他来吧" 。 The words "baptize" and "baptism" are simply Greek words transferred into English. This was necessarily done by the translators of the Scriptures, for no literal translation could properly express all that is implied in them. The mode of baptism can in no way be determined from the Greek word rendered "baptize."改为" baptize "和"洗礼"纯粹是希腊语词转译成英文， 这是一定会做的，翻译的圣经，因为没有直译，可以适当表达一切，就是隐含在其中。模式的洗礼，能在没有出路确定由希腊字，使" baptize " 。 Baptists say that it means "to dip," and nothing else.浸信会说，它意味着"下跌" ，什么都没有了。 That is an incorrect view of the meaning of the word.这是一个不正确鉴于一词的含义。 It means both (1) to dip a thing into an element or liquid, and (2) to put an element or liquid over or on it. Nothing therefore as to the mode of baptism can be concluded from the mere word used.这意味着双方（ 1 ）苦口婆心的事变成一个要素或液体，以及（ 2 ）把一个元素或液体或超过它。 无关，因此以该模式的洗礼，可以得出这样的结论，从单纯用的字眼。
The word has a wide latitude of meaning, not only in the New Testament, but also in the LXX Version of the Old Testament, where it is used of the ablutions and baptisms required by the Mosaic law.字，有相当广泛的纬度的意义，不仅是在新约全书，而且也表现在lxx版旧约圣经，因为它正在使用的浴室和受洗仪式所需的镶嵌法。 These were effected by immersion, and by affusion and sprinkling; and the same word, "washings" (Heb. 9:10, 13, 19, 21) or "baptisms," designates them all. In the New Testament there cannot be found a single well-authenticated instance of the occurrence of the word where it necessarily means immersion. Moreover, none of the instances of baptism recorded in the Acts of the Apostles (2:38-41; 8:26-39; 9:17, 18; 22:12-16; 10:44-48; 16:32-34) favours the idea that it was by dipping the person baptized, or by immersion, while in some of them such a mode was highly improbable.这些均是由浸没，并灌注和喷灌，以及同一个词， "洗液" （希伯来书9:10 13 ， 19 ， 21 ）或"洗礼" ，指定他们都在新约圣经就不可能有发现单井认证的事例发生的字眼，而必然意味着浸泡，而且，没有一个实例洗礼记录在行为的门徒（ 2:38-41 ; 8:26-39 ; 9时17分， 18 ; 22:12-16 ; 10:44-48 ; 16:32-34 ） ，是优待的想法，这是由浸人受洗，或浸泡，而在他们中的一些人这种模式是极不可能发生。
The gospel and its ordinances are designed for the whole world, and it cannot be supposed that a form for the administration of baptism would have been prescribed which would in any place (as in a tropical country or in polar regions) or under any circumstances be inapplicable or injurious or impossible. Baptism and the Lord's Supper are the two symbolical ordinances of the New Testament. The Supper represents the work of Christ, and Baptism the work of the Spirit. 福音及其条例的目的是为整个世界，它不能被假定的一种形式，为政府的洗礼，已订明会在任何地方（如在热带国家，或在极地区域 ） ， 或在任何情况下都不适或伤害，或者是不可能的。洗礼和主的晚餐是两件具有象征意义，条例的新约圣经。晚饭是代表工作的基督的洗礼和工作的精神。
As in the Supper a small amount of bread and wine used in this ordinance exhibits in symbol the great work of Christ, so in Baptism the work of the Holy Spirit is fully seen in the water poured or sprinkled on the person in the name of the Father, Son, and Holy Ghost. That which is essential in baptism is only "washing with water," no mode being specified and none being necessary or essential to the symbolism of the ordinance.在晚饭少量的面包和酒用在本条例中的展品在象征伟大的工作，基督，所以在洗礼的工作，圣灵是充分看到在水中浇或洒对人的名字，这一父亲，儿子，圣灵，这是至关重要的洗礼，只是"洗与水" ，没有模式被指定，并没有受到必要或必需的象征意义有关条例。
The apostles of our Lord were baptized with the Holy Ghost (Matt. 3:11) by his coming upon them (Acts 1:8).使徒保罗也因为我们的上帝洗礼与圣灵。 （ 3时11分）在他到来后，他们（使徒行1:8 ） 。 The fire also with which they were baptized sat upon them.火灾还与他们坐在洗礼后，他们。 The extraordinary event of Pentecost was explained by Peter as a fulfilment of the ancient promise that the Spirit would be poured out in the last days (2:17).不平凡的事件五旬解释彼得作为履行古老的诺言，这一精神将倾注在最后的日子（ 2:17 ） 。 He uses also with the same reference the expression shed forth as descriptive of the baptism of the Spirit (33).他用的，也具有相同的参考表达棚出来，作为描写的洗礼精神（ 33 ） 。 In the Pentecostal baptism "the apostles were not dipped into the Spirit, nor plunged into the Spirit; but the Spirit was shed forth, poured out, fell on them (11:15), came upon them, sat on them."在五旬洗礼"使徒保罗也没有抹于精神，也陷入了精神，但精神是大棚出来，倒出来，倒在他们（ 11:15 ） ，来到后，就坐在他们" 。 That was a real and true baptism. We are warranted from such language to conclude that in like manner when water is poured out, falls, comes upon or rests upon a person when this ordinance is administered, that person is baptized.这是一个真实和真实的洗礼， 我们需要从这样的语言作出结论，认为在地时，水是倾注了出来，跌倒，来后，还是取决于一个人的时候，这个条例是经管的，这个人是受洗。
Baptism is therefore, in view of all these arguments "rightly administered by pouring or sprinkling water upon the person."洗礼，因此，有鉴于所有这些论点， "正确经管浇或洒水后的人" 。
Under the Old Testament parents acted for their children and represented them.根据旧约圣经的父母充当他们的子女，并代表他们。 (See Gen. 9:9; 17:10; Ex. 24:7, 8; Deut. 29:9-13.) When parents entered into covenant with God, they brought their children with them. （见将军9时09分; 17:10 ;特惠。 24:7 ， 8 ; deut 。 29:9-13 ）当父母进入与真主的誓约，他们带来了他们的子女与他们。 This was a law in the Hebrew Church.这是一个法律，在希伯来教会。 When a proselyte was received into membership, he could not enter without bringing his children with him.当一个proselyte收到成会员，他无法进入，没有把他的孩子跟他。 The New Testament does not exclude the children of believers from the church.新约圣经并不排斥儿童的信徒从教堂。 It does not deprive them of any privilege they enjoyed under the Old Testament.它并没有剥夺他们的任何特权，他们所享有的，根据旧约。
There is no command or statement of any kind, that can be interpreted as giving any countenance to such an idea, anywhere to be found in the New Testament.有没有指挥或声明，任何形式的，可以被解释为赋予任何国家进行这样的一个想法，在任何地方，以发现新的遗书。 The church membership of infants has never been set aside.教会成员的婴儿从来没有被搁置。 The ancient practice, originally appointed by God himself, must remain a law of his kingdom till repealed by the same divine authority.古代的做法，本来由天主自己，要保持法律的他的王国，直至废除，由同一个神圣的权威。
There are lambs in the fold of the Good Shepherd (John 21:15; comp. Luke 1:15; Matt. 19:14; 1 Cor. 7:14).有羔羊在褶皱的好牧人（约翰21:15 ;可比。卢克1:15 ;马特。 19时14分， 1肺心病。 7时14分） 。 "In a company of converts applying for admission into Christ's house there are likely to be some heads of families. How is their case to be treated? How, for example, are Lydia and her neighbour the keeper of the city prison to be treated? Both have been converted. Both are heads of families. They desire to be received into the infant church of Philippi. What is Christ's direction to them? Shall we say that it is to this effect: 'Arise, and wash away your sins, and come into my house. But you must come in by yourselves. These babes in your arms, you must leave them outside. They cannot believe yet, and so they cannot come in. Those other little ones by your side, their hearts may perhaps have been touched with the love of God; still, they are not old enough to make a personal profession, so they too must be left outside......For the present you must leave them where they are and come in by yourselves.' "在一个公司的转换申请入学到基督的房子有可能被一些家长又如何是他们的个案加以对待？如何，举例来说，是邓莲和她的邻居蓄养的城市监狱对待？两人都被转换成大家都为一家之长的，他们渴望得到进入婴儿教堂Philippi撰写什么是基督的方向，给他们？我们应说，这是这样的话： '出现，并洗去你的罪孽，并进入我的房子，但你一定要来呀，这些美女在你的武器，你必须离开他们的外面，他们不能相信，但等他们不能进来那些其他小朋友由贵方，他们心中或许有被感动与上帝的爱;尽管如此，他们不老，足以使个人的专业，所以他们也必须留给外界......答：当前，你必须离开他们的身份，是和来呀。 '
One may reasonably demand very stringent proofs before accepting this as a fair representation of the sort of welcome Christ offers to parents who come to his door bringing their children with them. Surely it is more consonant with all we know about him to suppose that his welcome will be more ample in its scope, and will breathe a more gracious tone.因此有理由可以要求非常严格的证据才接受这是一个公平的代表性那种欢迎基督提供给家长来找他的大门，使他们的子女与他们肯定是更符合我们所知道的关于他的假定他的欢迎将更加充裕，在其范围，并会在呼吸，更亲切的语调。
Surely it would be more like the Good Shepherd to say, 'Come in, and bring your little ones along with you.肯定会更喜欢好牧人说， '来，并把你的小随你。 The youngest needs my salvation; and the youngest is accessible to my salvation.年轻的需要我的救赎;年纪最小的是方便我的救赎。 You may be unable as yet to deal with them about either sin or salvation, but my gracious power can find its way into their hearts even now.您可能无法作为，但以处理他们要么单或救赎，但我良善的力量可以找到地渗透到他们的心，即使现在。 I can impart to them pardon and a new life.我可以传授给他们原谅和新的生活。 From Adam they have inherited sin and death; and I can so unite them to myself that in me they shall be heirs of righteousness and life.从亚当，他们都继承了罪恶和死亡;我可以这么团结他们对自己说，在我认为，他们应被继承人的公义和生命。 You may without misgiving bring them to me.您可能没有忧虑，使他们给我。 And the law of my house requires that the same day which witnesses your reception into it by baptism must witness their reception also'"和规律，我的房子，需要在同一天，其中证人你接待到它的洗礼，一定要证人对他们的接待也' "
(from: The Church, by Professor Binnie, DD). （来自：中华，由教授宾尼工程，房屋署副署长） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Deriving from the Greek baptisma, "baptism" denotes the action of washing or plunging in water, which from the earliest days (Acts 2:41) has been used as the rite of Christian initiation.源于希腊baptisma ， "洗礼"是指行动的洗涤或下海了水，其中从最早的天（使徒2时41分）被用来作为成年礼的基督教起爆。 Its origins have been variously traced to the OT purifications, the lustrations of Jewish sects, and parallel pagan washings, but there can be no doubt that baptism as we know it begins with the baptism of John. Christ himself, by both precedent (Matt. 3:13) and precept (Matt. 28:19), gives us authority for its observance. On this basis it has been practiced by almost all Christians, though attempts have been made to replace it by a baptism of fire or the Spirit in terms of Matt.它的起源已不同程度地追查到该城市旅游局purifications ， lustrations犹太支派，和平行异教洗液，但不可能有任何疑问的洗礼，因为我们知道它是从洗礼的约翰。 基督本人，由两个先例。 （ 3时13分） ，并于言教。 （ 28:19 ） ，给了我们权力，其遵守。在此基础上，它已经施行了几乎所有基督徒，虽然已经作出，以取代它由一个火的洗礼或精神条款马特。 3:11. 3时11分。
In essence the action is an extremely simple one, though pregnant with meaning. It consists in a going in or under the baptismal water in the name of Christ (Acts 19:5) or more commonly the Trinity (Matt. 28:19). 在本质上的行动是一个极其简单的一个，虽然怀孕与意义，它在走的情况下或洗礼水的名字基督（使徒19时05分） ，或更普遍的三位一体。 （ 28:19 ） 。 Immersion was fairly certainly the original practice and continued in general use up to the Middle Ages.沉浸颇为肯定原来的做法，并继续在一般使用最多的中世纪。 The Reformers agreed that this best brought out the meaning of baptism as a death and resurrection, but even the early Anabaptists did not think it essential so long as the subject goes under the water. The type of water and circumstances of administration are not important, though it seems necessary that there should be a preaching and confession of Christ as integral parts of the administration (cf. Acts 8:37).改革者同意这个最好带出的意义的洗礼，作为死与复活，但即使是早期anabaptists认为，没有必要的，所以，只要主题有云下的水。 类型的水和的情况下，政府当局并不重要，虽然似乎有必要有一个说教和忏悔基督的不可分割的组成部分，政府（参见行为8时37分） 。 Other ceremonies may be used at discretion so long as they are not unscriptural and do not distract from the true action, like the complicated and rather superstitious ceremonial of the medieval and modern Roman Church.其他仪式，可用于在裁量权，所以，只要他们不是unscriptural不要分心，从真正的行动，如复杂，而不是迷信礼仪的中世纪和现代的罗马教会。
Discussion has been raised concerning the proper ministers and subjects of the action. 讨论中已提出了关于妥善部长和学科的行动。
In the first instance there may be agreement with Augustine that Christ himself is the true minister ("he shall baptize you," Matt. 3:11).在一审有可能同意奥古斯丁说， 基督自己是真正的部长 （下称"他应baptize你" ，马特。 3时11分） 。 But Christ does not give the external baptism directly; he commits this to his disciples (John 4:2). This is taken to mean that baptism should be administered by those to whom there is entrusted by inward and outward calling the ministry of word and sacrament, though laymen have been allowed to baptize in the Roman Church, and some early Baptists conceived the strange notion of baptizing themselves. Normally baptism belongs to the public ministry of the church.但基督并不赋予对外直接洗礼，他的命令，这是他的门徒（约翰4时02分） ，这是指说的洗礼，应该由那些人有委托抵港及离港要求财政部Word和圣餐，虽然是外行被允许到baptize在罗马教会，和一些早期浸信会构思一个奇怪的概念洗礼。 洗礼一般属于公共事务部的教会。
As concerns the subjects, the main difference is between those who practice the baptism of the children of confessing Christians and those who insist upon a personal confession as a prerequisite.作为关注的对象，它们的主要区别就是那些实践洗礼的孩子们的忏悔基督信徒和那些坚持了个人自白作为一项先决条件。 This point is considered in the two separate articles devoted to the two positions [Editor: presented below] and need not detain us in this exposition of positive baptismal teaching. It may be noted, however, that adult baptisms continue in all churches, that confession is everywhere considered important, and that Baptists often feel impelled to an act of dedication of children.这点被认为是在两个单独的文章，专门讨论这两种立场[编辑：下文] ，不必扣留我们在这方面的论述，积极洗礼教学中， 它可能会注意到，不过，成人受洗仪式继续在所有的教堂，即自白到处是重要的考虑，并浸信会常常感到激励，以行为奉献的儿童。 Among adults it has been a common practice to refuse baptism to those unwilling to leave doubtful callings, though the attempt of one sect to impose a minimum age of thirty years did not meet with common approval.在成年人中，它已成为普遍的做法，拒绝洗礼，对那些不愿意离开疑问召唤，虽然尝试的一节施加的最低年龄限定在三十年没有见面的共同批准。 In the case of children, there has been misgiving concerning the infants of parents whose profession of Christian faith is very obviously nominal or insincere.在案件的儿童，出现了担忧的有关婴幼儿的家长，其专业的基督信仰是很明显只是名义上的，或者言不由衷。 The special case of the mentally impaired demands sympathetic treatment, but there is no warrant for prenatal or forced baptisms, and even less for baptism of inanimate objects such as was practiced in the Middle Ages.特殊案件弱智受损要求交感神经治疗，但没有任何值得作产前或被迫受洗仪式，更遑论为洗礼的无生命的物体，如被施行了中世纪。
A clue to the meaning of baptism is given by three OT types: the flood (I Pet. 3:19-20), the Red Sea (I Cor. 10:1-2), and circumcision (Col. 2:11-12).提供线索的意思洗礼，是由三个城市旅游局类型：洪水（我的宠物。 3:19-20 ） ，红海（我肺心病。 10:1-2 ） ，以及包皮环切术（上校2时11分- 12 ） 。 These all refer in different ways to the divine covenant, to its provisional fulfillment in a divine act of judgment and grace, and to the coming and definitive fulfillment in the baptism of the cross.这些都指以不同的方式向神盟约，其临时在完成一项神圣的行为判断和恩典，并能在未来和最终实现在洗礼过。 The conjunction of water with death and redemption is particularly apt in the case of the first two; the covenantal aspect is more particularly emphasized in the third.结合水与死亡和赎回，尤其容易在发生前两; covenantal方面更是特别强调了第三位。
When we come to the action itself, there are many different but interrelated associations.当我们来到这一行动本身，也有许多不同但相互关联的联想。 The most obvious is that of washing (Titus 3:5), the cleansing water being linked with the blood of Christ on the one side and the purifying action of the Spirit on the other (see I John 5:6, 8), so that we are brought at once to the divine work of reconciliation.最明显的是洗涤（提3点05分） ，洁净水与血的基督问题的一个重要方面和净化行动的精神，并就其他（见约翰5点06分， 8 ） ，使我们带来了一次以神圣工作的和解。 A second is that of initiation, adoption, or, more especially, regeneration (John 3:5), the emphasis again being placed on the operation of the Spirit in virtue of the work of Christ.第二个是，启动期，收养，或者更特别是，再生（约翰3点05分） ，重又被放在了经营的精神，在德的工作，基督的复活。
These various themes find common focus in the primary thought of baptism (in the destructive, yet also life-giving, power of water) as a drowning and an emergence to new life, ie, a death and resurrection (Rom. 6:3-4). But here again the true witness of the action is to the work of God in the substitutionary death and resurrection of Christ. 这些各有不同的主题，寻找共同关注的焦点集中在小学的思想洗礼（在破坏性的，但也赋予生命，电力用水） ，作为一个溺水，并出现了新的生活，也就是说，死亡和复活（罗马书选手- 4 ） ，但这里又真实的见证行动，是天主的工程，在替代死亡和复活的基督。 This identification with sinners in judgment and renewal is what Jesus accepts when he comes to the baptism of John and fulfills when he takes his place between two thieves on the cross (Luke 12:50).这种认同感的罪人，在判断和重建是什么耶稣接受的时候，当他来到洗礼的约翰和满足的时候，他以他的地方，两窃贼在十字架上（路加福音12:50 ） 。 Here we have the real baptism of the NT, which makes possible the baptism of our identification with christ and underlies and is attested by the outward sign. Like preaching and the Lord's Supper, "baptism" is an evangelical word telling us that Christ has died and risen again in our place, so that we are dead and alive again in him, with him, and through him (Rom. 6:4, 11).我们在这里有真正的洗礼新台币，使得可能的洗礼，我们的鉴定与基督同突显，并核签向外的迹象。 一样的说教和上帝的晚饭 ， "洗礼"是一个福音词告诉我们，基督已死亡和复活再次在我们的地方，让我们死亡，活着又在他身上，与他，并通过他 （罗马书6:4 11 ） 。
Like all preaching, however, baptism carries with it the call to that which we should do in response or correspondence to what Christ has done for us.象所有的说教，但是，洗礼，附有呼吁说，我们所应该做的事情的反应或信件，以耶稣为我们。 We, too must make our movement of death and resurrection, not to add to what Christ has done, nor to complete it, nor to compete with it, but in grateful acceptance and application. We do this in three related ways constantly kept before us by our baptism: the initial response of repentance and faith (Gal. 2:20); the lifelong process of mortification and renewal (Eph. 4:22-23); and the final dissolution and resurrection of the body (I Cor. 15). This rich signification of baptism, which is irrespective of the time or manner of baptism, is the primary theme that ought to occupy us in baptismal discussion and preaching.我们也必须使我们的运动的死与复活，没有什么要补充基督做了，也不能完成这项工作，也没有竞争，但在感激地接受和应用， 我们在这三个相关办法，一直摆在我们面前我们的洗礼：初步反应的忏悔和信仰（ gal. 2时20分） ;终身的过程mortification和重建（以弗所书4:22-23 ） ，以及最后解体和复活的身体（林前15 ） ，这富有意义的洗礼，这是不论在时间或方式的洗礼，是首要的主题，应该是我们在洗礼讨论和说教。 But it must be emphasized continually that this personal acceptance or entry is not independent of the once for all and substitutionary work of Christ, which is the true baptism.但必须强调，不断表示，这种个人接受或入境，是不是独立的，一旦所有和替代工作的救世主，这才是真正的洗礼。
It is forgetfulness of this point which leads to misunderstanding of the so-called grace of baptism. This may be by its virtual denial. 这是健忘的，这点而导致的误解，即所谓的恩典的洗礼，这可能是其虚拟抵赖。 Baptism has no grace apart from its psychological effects.洗礼没有宽限期外，其心理影响。 It is primarily a sign of something that we do, and its value may be assessed only in explicable religious terms.它主要是一个迹象，这点我们做的，其价值可分摊只有在可以解释宗教的条款。 The fact that spiritual gifts and even faith itself are true gifts of the Holy Spirit, with an element of the mysterious and incalculable, is thus denied.事实上，属灵的恩赐，甚至信仰本身是真实的圣灵的礼物，同一个单元的神秘和无法估量的，因此拒绝了。
On the other hand, it may be by distortion or exaggeration. Baptism means the almost automatic infusion of a mysterious substance which accomplishes a miraculous but not very obvious transformation. 在另一方面，它可通过歪曲或夸张 。洗礼意味着几乎自动输液的神秘物质，它可完成奇迹，但不很明显的转变。 It is thus to be regarded with awe, and fulfilled as an action of absolute necessity to salvation except in very special cases.因此，它是被视为与敬畏，圆满地完成了作为一个行动的绝对必要性，以救赎，只是在非常特殊的个案。 The true mystery of the Holy Spirit yields before ecclesiastical magic and theological sophistry.真正的奥秘圣灵产量前教会魔法及神学诡辩。
But when baptismal grace is brought into proper relationship to the work of God, we are helped on the way to a fruitful understanding. 但是，当洗礼的恩典就是带入正确的关系，以上帝做事，我们的帮助，通向更富有成果的理解。
First, and above all, we remember that behind the external action there lies the true baptism, which is that of the shed blood of Christ. Baptismal grace is the grace of this true reality of baptism, ie, of the substitutionary work of Christ, or of Christ himself. Only in this sense can we legitimately speak of grace, but in this sense we can and must.首先，最重要的是，我们记得背后的对外行动的谎言有真正的洗礼，这就是该抛头颅，洒热血的喊声。 洗礼的恩典，是恩典这个真实的现实的洗礼，即该替代工作的基督，或耶稣本身的，只有在这个意义上，我们才能合法地发言的宽限期，但在这个意义上，我们可以而且必须。
Second, we remember that behind the external action there lies the inward operation of the Spirit moving the recipient to faith in Christ's work and accomplishing regeneration to the life of faith. Baptismal grace is the grace of this internal work of the Spirit, which cannot be presumed (for the Spirit is sovereign) but which we dare to believe where there is a true calling on the name of the Lord.第二，我们要深刻牢记落后对外行动有谎言外来运作的精神动收件人信仰基督的工作，并完成再生，以生命的信念。 洗礼的恩典，是恩典的这个内部的工作精神，这是不能假定（为精神，是君主） ，但我们也不敢相信，如果有一个真正的呼吁主的名字。
Third, the action itself is divinely ordained as a means of grace, ie, a means to present Christ and therefore to fulfill the attesting work of the Spirit.第三， 这一行动本身是神圣的受戒作为一种手段，宽限期，即一种手段，以目前的基督，因此，以履行核签工作的精神。 It does not do this by the mere performance of the prescribed rite; it does it in and through its meaning. Nor does it do it alone; its function is primarily to seal and confirm, and therefore it does it in conjunction with the spoken and written word. It need not do it at the time of administration; for, under the gracious sovereignty of the Spirit, its fruition may come at a much later date. It does not do it automatically; for, whereas Christ is always present and his grace remains, there are those who respond to neither word nor sacrament and therefore miss the true and inward meaning and power.不这样做就由单纯的表现，明礼; 它的确能做到，而且通过它的含义，也没有独自做到这一点，它的功能主要是印章，并确认，因此， 它是否与口语和书面词，它需要不能这样做在时间的管理;下，大方主权的精神，它的成果有可能在一个更晚日期， 但不这样做，它会自动;为，而基督是始终存在和他的宽限期仍然存在，也有那么一些人的反应既不是字，也没有圣餐，并因此错过了真正的和外来的意义和力量。
When we think in these terms, we can see that there is and ought to be a real, though not a magical, baptismal grace which is not affected greatly by the detailed time or mode of administration. The essentials are that we use it (1) to present Christ, (2) in prayer to the Holy Spirit, (3) in trustful dependence upon his sovereign work, and (4) in conjunction with the spoken word. Restored to this evangelical use, and freed especially from distorting and unhelpful controversy, baptism might quickly manifest again its power as a summons to live increasingly, or even to begin to live, the life which is ours in Christ crucified and risen for us.当我们认为在这些条款，我们可以看到有与应是一个真实的，虽然不是一个神奇的，洗礼的恩典，这是影响较大的详细时间或管理模式。 重中之重，是我们使用它（ 1 ） ，以目前的基督， （ 2 ）在祈祷中，以圣灵， （ 3 ）在相互信任依赖他的主权工作， （ 4 ） ，结合口语词。恢复到这个福音使用，并释放尤其是来自扭曲和无益争议，但洗礼可能很快再次表现出其实力为传票活越来越多，甚至开始对生活，生命，这是我们在基督被钉十字架和复活，为我们。
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
参考书目
GW Bromiley,
Baptism and the Anglican Reformers; J. Calvin, Institutes 4; WF Flemington, The
NT Doctrine of Baptism; Reports on Baptism in the Church of Scotland; GR
Beasley-Murray, Baptism in the NT; A. Oepke, TDNT, I,
529-46.毛重罗米立，洗礼和圣公会改革者的J.卡尔文学院4 ; WF号flemington
，新台币学说的洗礼;报导洗礼，在教堂的苏格兰;遗传资源比斯利-默里，洗礼，在新台币;甲奥百克， tdnt ，一， 529-46 。
Baptism, consisting of the processes of immersion, submersion and emergence (from bapto, "to dip"), is used (a) of John's "baptism," (b) of Christian "baptism," see B. below; (c) of the overwhelming afflictions and judgments to which the Lord voluntarily submitted on the cross, eg, Luke 12:50; (d) of the sufferings His followers would experience, not of a vicarious character, but in fellowship with the sufferings of their Master.洗礼，其中的过程浸泡，淹没和出苗（从bapto ， "浸" ） ，是用（一）约翰的"洗礼" ， （二）基督教"洗礼" ，见乙下面; （三）该压倒性痛苦和判断，其中主自愿提交的关于两岸关系，例如，路加福音12:50 ; （四）的痛苦，他的信徒会的经验，而不是一种替代的性格，但在金与苦难的自己的主人。 Some mss.一些支助。 have the word in Matt.有字的马特。 20:22-23; it is used in Mark 10:38-39, with this meaning. 20:22-23 ，它是用来在马克10:38-39 ，这个意思。
as distinct from baptisma (the ordinance), is used of the "ceremonial washing of articles," Mark 7:4, 8, in some texts; Heb.有别于baptisma （以下简称条例） ，是用的"礼仪洗涤物品的， "马克7时04分， 8 ，在一些文本;希伯来书。 9:10; once in a general sense, Heb. 9时10分，一旦在一般意义上说，希伯来书。 6:2. 6时02分。
"to baptize," primarily a frequentative form of bapto, "to dip," was used among the Greeks to signify the dyeing of a garment, or the drawing of water by dipping a vessel into another, etc. Plutarchus uses it of the drawing of wine by dipping the cup into the bowl (Alexis, 67) and Plato, metaphorically, of being overwhelmed with questions (Euthydemus, 277 D). " baptize " ，主要是一个frequentative形式bapto ， "浸" ，是用其中希腊人，以显示染色的服装，或绘制的水浸渍船只进入另一个等plutarchus用途，它的绘画葡萄酒浸渍将杯子放入一碗（亚历克西， 67岁）和柏拉图，比喻，感概问题（ euthydemus ， 277名四） 。 It is used in the NT in Luke 11:38 of washing oneself (as in 2 Kings 5:14, "dipped himself," Sept.); see also Isa.它是用在NT和卢克11时38洗涤自己（ 2国王5时14分， "浸自己： "九月） ，还见伊萨。 21:4, lit., "lawlessness overwhelms me." 21时04分，点燃了， "和尚打伞，无法无天压垮我" 。 In the early chapters of the four Gospels and in Acts 1:5; 11:16; 19:4, it is used of the rite performed by John the Baptist who called upon the people to repent that they might receive remission of sins.在早期的章节四大福音中的行为1:5 ; 11:16 ; 19时04分，它是用的成年礼由施洗约翰，他们呼吁人们悔改表示，他们可能会得到缓解的罪孽。 Those who obeyed came "confessing their sins," thus acknowledging their unfitness to be in the Messiah's coming kingdom.那些听从来到"忏悔自己的罪过" ，从而确认其不适宜在弥赛亚的未来王国。
Distinct from this is the "baptism" enjoined by Christ, Matt.有别于这是"洗礼"受命于基督，马特。 28:19, a "baptism" to be undergone by believers, thus witnessing to their identification with Him in death, burial and resurrection, eg, Acts 19:5; Rom. 28:19 ，这是一次"洗礼" ，将经历由信徒，所以目睹了他们的身份与他的死亡，埋葬与复活，例如，行为， 19时05分;光碟。 6:3-4; 1 Cor. 6:3-4 1肺心病。 1:13-17; 12:13; Gal. 1:13-17 ; 12时13分;加尔。 3:27; Col. 2:12. 3时27分;上校2时12分。 The phrase in Matt.这句话在马特。 28:19, "baptizing them into the Name" (RV; cf. Acts 8:16, RV), would indicate that the "baptized" person was closely bound to, or became the property of, the one into whose name he was "baptized." 28:19 ， "洗礼，他们把名称改为" （风疹病毒;比照行为8时16分， RV ）的，将表明， "洗礼"的人是息息相关，或成为财产的，一到他的名字，他是"洗礼" 。 In Acts 22:16 it is used in the middle voice, in the command given to Saul of Tarsus, "arise and be baptize," the significance of the middle voice form being "get thyself baptized."在行为， 22时16分，它是用来在中东的声音，在指挥给娑罗双树的跗关节， "出现，并baptize "的意义中的语音形式的"预言者洗礼" 。 The experience of those who were in the ark at the time of the Flood was a figure or type of the facts of spiritual death, burial, and resurrection, Christian "baptism" being an antitupon, "a corresponding type," a "like figure," 1 Pet.经历了这些人在方舟上的时候，洪水是一个数字，或某一类型的事实，精神上的死亡，丧葬，与复活，基督教"洗礼"作为一个antitupon " ，相应地型" ， "想图， " 1宠物。 3:21. 3时21分。
Likewise the nation of Israel was figuratively baptized when made to pass through the Red Sea under the cloud, 1 Cor.同样，民族的以色列被形象地受洗时，以穿越红海下云，一肺心病。 10:2. 10时02分。 The verb is used metaphorically also in two distinct senses: firstly, of "baptism" by the Holy Spirit, which took place on the Day of Pentecost; secondly, of the calamity which would come upon the nation of the Jews, a "baptism" of the fire of divine judgment for rejection of the will and word of God, Matt.动词是用来比喻也有两种截然不同的观念：第一， "洗礼" ，由圣灵，其中发生在五旬节;第二，灾难会来后，全国的犹太人，这是一次"洗礼"对消防的神圣判决驳回理由的意志和上帝的话，马特。 3:11; Luke 3:16. 3时11分;卢克3:16 。
Where the gospel is first preached or Christian profession has lapsed, baptism is always administered on confession of penitence and faith.凡福音首先是鼓吹或基督教界已失效，洗礼，始终是管理上的认罪悔罪和信念。 In this sense believers' baptism, ie, the baptism of those who make a profession of faith, has been an accepted and persistent phenomenon in the church.在这个意义上，信徒的洗礼，即洗礼的人，使一个专业的信仰，已被公认的和持久性的现象，在教会里。 Yet there are powerful groups among Christians who think that we should go further than this.然而，还有许多功能强大的群体之间的基督信徒们认为，我们应该更进一步此数。 Believers' baptism as they see it is not merely legitimate; it is the only true baptism according to the NT, especially, though not necessarily, in the form of immersion.信徒们的洗礼，在他们看来，这不仅是合法的，它是唯一真正的洗礼据新台币，尤其是，但未必会在形式的浸泡。
This is seen first from the precept which underlies its institution.这被认为是第一个来自于言教，这突显其机构。 When Jesus commanded the apostles to baptize, he told them first to make disciples and said nothing whatever about infants (Matt. 28:19). In other words, preaching must always precede baptism, for it is by the word and not the sacrament that disciples are first made. Baptism can be given only when the recipient has responded to the word in penitence and faith, and it is to be followed at once by a course of more detailed instruction.当耶稣指挥使徒，以baptize ，他说，他们首先使弟子并没有说，无论对婴儿。 （ 28:19 ） 。换句话说，说教，必须始终先洗礼，因为它是由一个字不说，圣餐弟子是第一次。洗礼，能够获得只有当受援国回应了字忏悔和信念，就是要遵循在一次由当然更详细的指示。
That the apostles understood it in this way is evident from the precedents which have come down to us in Acts.该使徒理解它在这方面的做法是显而易见的，从先例有所下调，给我们的行为。 On the day of Pentecost, for example, Peter told the conscience-stricken people to repent and be baptized; he did not mention any special conditions for infants incapable of repentance (Acts 2:38).对五旬节，举例来说，彼得告诉良知的人要悔改，他没有提任何特殊条件，为婴幼儿无法悔过书（使徒2时38分） 。 Again, when the Ethiopian eunuch desired baptism, he was told that there could be no hindrance so long as he believed, and it was on confession of faith that Philip baptized him (Acts 8:36ff.).再次，当埃塞俄比亚太监理想的洗礼，有人告诉他说，不可能有任何障碍，只要他认为，这是对供认的信仰弘洗礼的他（使徒8时36分几段） 。 Even when whole households were baptized, we are normally told that they first heard the gospel preached and either believed or received an endowment of the Spirit (cf. Acts 10:45; 16:32-33).甚至当整个家庭的洗礼，我们通常说，他们第一次听到福音宣扬要么相信或接受捐赠的精神（参见行为10:45 ; 16:32-33 ） 。 In any case, no mention is made of any other type of baptism.在任何情况下，没有一提的是，取得的任何其他类型的洗礼。
The meaning of baptism as developed by Paul in Rom.所指的洗礼，作为开发的保罗在ROM 。 6 supports this contention.六是支持这项争议的焦点。 It is in repentance and faith that we are identified with Jesus Christ in his death, burial, and resurrection.这是在悔过书，并真诚地表示，我们确定了与耶稣基督在他死后，埋葬，以及复活。 To infants who cannot hear the word and make the appropriate response, it thus seems to be meaningless and even misleading to speak of baptism into the death and resurrection of Christ. The confessing believer alone knows what this means and can work it out in his life. In baptism, confessing his penitence and faith, he has really turned his back on the old life and begun to live the new life in Christ. He alone can look back to a meaningful conversion or regeneration and thus receive the confirmation and accept the challenge that comes with baptism. To introduce any other form of baptism is to open the way to perversion or misconception.给婴儿的人不能听到这个词，并作出适当的反应，因此，它似乎是毫无意义的，甚至有误导之嫌发言的洗礼，成为死亡和复活的基督。供认拥护者，仅知道这意味着什么，并能工作，它在他的生命在洗礼，供认他的忏悔和信仰，他真的成为背弃旧生活，并开始过上新生活，在基督里， 他就可以回头看看，以一个有意义的改建或再生，从而得到确认和接受挑战随之而来的洗礼。引入任何其他形式的洗礼，是开辟道路的歪曲或误解。
To be sure, there is no direct prohibition of infant baptism in the NT.可以肯定的是，有没有直接禁止婴儿的洗礼，在新台币。 But in the absence of direction either way it is surely better to carry out the sacrament or ordinance as obviously commanded and practiced than to rely on exegetical or theological inference for a different administration.但在缺乏方向，无论哪种方式，它肯定是更好地贯彻落实圣餐或条例，显然指挥和实行比依靠训诂或神学推理的一个不同的政府。 This is particularly the case in view of the weakness or irrelevance of many of the considerations advanced.这是特别的情况，鉴于弱点或无关的很多的考虑因素，先进的。
Christ's blessing of the children, for example, shows us that the gospel is for little ones and that we have a duty to bring them to Christ, but it says nothing whatever about administering baptism contrary to the acknowledged rule (Mark 10:13ff.).基督的福音的儿童，例如，我们表明了福音，是为小朋友，而且我们有责任把他们基督，但它表示，没有任何关于管理的洗礼，违反了公认的规则（马克10:13法郎） 。 。 Again, the fact that certain characters may be filled with the Spirit from childhood (Luke 1:15) suggests that God may work in infants, but it gives us no warrant to suppose that he normally does so, or that he does so in any given case, or that baptism may be given before this work finds expression in individual repentance and faith.再次，事实上，某些字符可能充满精神，从童年（路1:15 ）表明，上帝可能工作，在婴幼儿的，但它使我们没有手令，以假设说，他通常是这样做的，或者说，他这样做，在任何鉴于情况下，或认为洗礼，可考虑在此之前的工作表现在个别悔罪和信念。 Again, the children of Christians enjoy privileges and perhaps even a status which cannot be ascribed to others.再次，孩子们的基督徒享有特权，甚至可能地位，不能归咎于他人。 They are reckoned in some sense "holy" by God (I Cor. 7:14).他们估计，在一定意义上的"圣地" ，由神（林前。 7时14分） 。 But here too there is no express connection with baptism or the baptismal identification with Jesus Christ in death and resurrection.但这里也有没有明文涉嫌与洗礼或洗礼鉴定与耶稣基督的死亡和复活。
Reference to the household baptisms of Acts is of no greater help. The probability may well be that some of these households included infants, yet this is by no means certain. 提及家庭受洗仪式的行为是没有更大的帮助。机率，可能是一些这些家庭包括婴幼儿，然而，这绝非是肯定的。 Even if they did, it is unlikely that the infants were present when the word was preached, and there is no indication that any infants were actually baptized.即使他们做的，所以是不会的婴儿时，目前这个词是鼓吹过，并没有任何迹象表明任何婴幼儿其实洗礼。 At very best this could only be a hazardous inference, and the general drift of the narratives seems to be in a very different direction.在最好的，这只能是一危险的推论，和普通漂移的叙述，似乎是在一个非常不同的方向发展。
Nor does it serve to introduce the OT sign of circumcision.也不是为了引入城市旅游局签署了割礼。 There is certainly a kinship between the signs.有当然是亲情之间的迹象。 But there are also great differences.但也存在着很大的分歧。 The fact that the one was given to infant boys on a fixed day is no argument for giving the other to all children some time in infancy.事实是，一个是给婴儿男孩对一个固定的一天，是没有理由让其他所有孩子一些时间在萌芽状态。 They belong, if not to different covenants, at least to different dispensations of the one covenant: the one to a preparatory stage, when a national people was singled out and its sons belonged naturally to the people of God; the other to the fulfillment, when the Israel of God is spiritual and children are added by spiritual rather than natural regeneration.他们所属的，如果没有不同的盟约，至少在不同dispensations的一个盟约：一，以一个筹备阶段，当一个国家的人被挑出来，并对其儿子属于自然向人的上帝;另向圆满当以色列的上帝是精神和儿童补充精神，而不是自然的再生能力。 In any case, God himself gave a clear command to circumcise the male descendants of Abraham; he has given no similar command to baptize the male and female descendants of Christians.在任何情况下，上帝给予了明确的指挥，以circumcise男性后裔亚伯拉罕;他没有类似的命令来baptize男性和女性后代的基督徒。
Theologically, the insistence upon believers' baptism in all cases seems better calculated to serve the true significance and benefit of baptism and to avoid the errors which so easily threaten it. theologically ，坚持其信徒的洗礼，在所有案件中，似乎更好地计算服务的真正意义及效益的洗礼，并避免错误，所以很容易构成威胁。 Only when there is personal confession before baptism can it be seen that personal repentance and faith are necessary to salvation through Christ, and that these do not come magically but through hearing the word of God.只有当有个人供述之前的洗礼，才能看到个人的忏悔和信念是要救国，通过基督，而这些不来神奇，但通过听上帝的话。 With believers' baptism the ordinance achieves its significance as the mark of a step from darkness and death to light and life. The recipient is thus confirmed in the decision which he has taken, brought into the living company of the regenerate, which is the true church, and encouraged to walk in the new life which he has begun.与信徒们的洗礼条例实现其意义，因为这标志着一个步骤，从黑暗和死亡的，以光明和生命。 接受者，因此确认这项决定，这反映出他已采取，带入生活公司的再生，这才是真正的教会，并鼓励他们走在新的生活中，他又开始了。
This means that in believers' baptism faith is given its proper weight and sense. The need for faith is recognized, of course, in infant baptism. 这意味着，在信徒们的洗礼，信仰是给予其适当的重量和责任感。需要信仰是公认的，当然，在婴儿的洗礼。 It is contended that infants may believe by a special work of the Spirit, or that their present or future faith is confessed by the parents or sponsors, or that the parents or sponsors exercise vicarious faith, or even that faith is given in, with, or under the administration.如果认为这些婴儿可能相信由一个特别的工作精神，或者说，他们目前或未来的信心是供认，由家长或赞助商，或者说，家长或赞助演习替代信仰，甚至信仰是放弃， ，或根据政府当局。 Some of these notions are manifestly unscriptural.部分这些观念显然是unscriptural 。 In others there is a measure of truth.而在有些国家，是衡量真理。 But none of them meets the requirement of a personal confession of personal faith as invariably fulfilled in believers' baptism.但他们都不符合规定的个人自白的个人信仰往往满足信徒们的洗礼。
Again, believers' baptism also carries with it a genuine, as opposed to a spurious, baptismal grace. The expression of repentance and faith in baptism gives conscious assurance of forgiveness and regeneration and carries with it an unmistakable summons to mortification and renewal. 再次，信徒们的洗礼，还带有一个真正的，因为反对以虚假的，洗礼的恩典 。表达悔罪和信念的洗礼，让自觉保证的宽恕与再生及附有一个明白无误的传票mortification和重建。 Properly understood, this may also be the case with infant baptism, as in the Reformed churches.缺乏正确的理解，这也可能是这种情况，婴儿的洗礼，在改革教会。 But a good deal of embarrassed explanation is necessary to make this clear, and there is always the risk of a false understanding, as in the medieval and Romanist view of baptismal regeneration. Baptism on profession of faith is the only effective safeguard against the dangerous notion that baptism itself can automatically transfer the graces which it represents.但是，是一个很好的协议的尴尬解释是，要把这一明确的，而且始终存在着风险，有虚假的理解，因为在中世纪和romanist鉴于洗礼，振兴中华。 洗礼，对专业的信念是唯一有效的保障，以免危险概念这洗礼本身可以自动传送恩宠，它代表了。
To the exegetical and theological considerations there may also be added some less important but noteworthy historical arguments.向训诂与神学方面考虑，也可能增加了一些不太重要，但值得注意的历史论据。 First, there is no decisive evidence for a common Jewish practice of infant baptism in apostolic times.第一，没有决定性的证据，是为了一个共同的犹太人的做法，婴儿的洗礼，在使徒时代。 Second, the patristic statements linking infant baptism with the apostles are fragmentary and unconvincing in the earlier stages.第二，教父报表连接婴儿的洗礼与门徒都是割裂和难以令人信服，在较早阶段。 Third, examples of believers' baptism are common in the first centuries, and a continuing, if supressed, witness has always been borne to this requirement.第三，例子信徒们的洗礼，是常见的，在第一世纪，并仍在继续，如果压制，证人一直承担这项规定。 Fourth, the development of infant baptism seems to be linked with the incursion of pagan notions and practices.第四，发展婴儿的洗礼，似乎是联系在一起的入侵异教徒的观念和做法。 Finally, there is evidence of greater evangelistic incisiveness and evangelical purity of doctrine where this form of baptism is recognized to be the baptism of the NT.最后，有证据显示更大的福音incisiveness和福音派的纯洁性学说而这种形式的洗礼，是公认的，以被洗礼新台币。
GW Bromiley毛重罗米立
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
参考书目
K. Barth, The
Teaching of the Church Regarding Baptism and Church Dogmatics IV/4; A. Booth,
Paedobaptism Examined; A. Carson, Baptism in Its Modes and Subjects; J. Gill,
Body of Divinity; J. Warns, Baptism; K. Aland, Did the Early Church Baptize
Infants? k.领域，教学的教会就洗礼和教会dogmatics四/ 4 ;甲摊位，
paedobaptism审查;甲卡森的洗礼，其方式和科目的J.鳃，身体的神性的J.警告，洗礼; k.阿兰德时，有没有早期教会baptize儿？
D. Moody, The World of
Truth.四穆迪，世界的真相。
In a missionary situation the first subjects of baptism are always converts.在传教的情况第一科目的洗礼，都是皈依。 But throughout Christian history, attested as early as Irenaeus and Origen with a reference back to the apostles, it has also been given to the children of professing believers.但是，在整个基督教的历史，证明了早在爱任纽，并与渊源参考回到使徒们，但同时也给孩子们的空头信徒。 This has not been solely on grounds of tradition, or in consequence of a perversion, but for what have been regarded as scriptural reasons.这不是纯粹基于传统的，还是在后果颠倒，但对于曾经被视为圣经的原因。
To be sure, there is no direct command to baptize infants. 可以肯定的是，有没有直接指挥，以baptize婴儿。 But there is also no prohibition. Again, if we have no clear-cut example of an infant baptism in the NT, there may well have been such in the household baptisms of Acts, and there is also no instance of the children of Christians being baptized on profession of faith. 但也存在着不禁止，同样，如果我们没有鲜明的例子，婴儿的洗礼，在新台币，有可能已经在这样的家庭中洗礼的行为，因此也就例如对儿童的基督徒被受洗对专业的信念。 In other words, no decisive guidance is given by direct precept or precedent.或者换句话说，没有决定性的指导，是给予直接的信条或先例。
Yet there are two lines of biblical study which are thought to give convincing reasons for the practice. The first is a consideration of detailed passages or statements from the OT and NT. 但有两条路线的圣经研究，而被认为是拿出令人信服的理由，接受实践的检验。第一个是审议详细旅费或陈述，从城市旅游局及新台币。 The second is a consideration of the whole underlying theology of baptism as it comes before us in the Bible.二是考虑到整个背后的神学的洗礼，因为它是摆在我们面前的圣经。
To begin with the detailed passages, we naturally turn first to the types of baptism found in the OT. All these favor the view that God deals with families rather than individuals. When Noah is saved from the flood, his whole family is received with him into the ark (cf. 1 Pet. 3:20-21).首先详细旅费，我们当然首先要谈谈类型的洗礼发现，在酒店， 这些都倾向于认为，上帝涉及家庭，而不是个人的时候，诺亚是免于水患，他的整个家庭是接到他的进入方舟（参见一日宠物。 3:20-21 ） 。 When Abraham is given the covenant sign of circumcision, he is commanded to administer it to all the male members of his house (Gen. 17; cf. Col. 2:11-12 for the connection between baptism and circumcision).亚伯拉罕的时候，给出了该公约签订的割礼，他是指挥者来管理它的所有男性成员到他家（创17个;比照上校为2:11-12之间的联系洗礼和割礼） 。 At the Red Sea it is all Israel (men, women, and children) which passes through the waters in the great act of redemption that foreshadows not only the sign of baptism but the work of God behind it (cf. 1 Cor. 10:1-2).在红海上，它是所有以色列（男子，妇女和儿童） ，其中，穿越水域，在大的行为赎回这预示着，不仅标志的洗礼，但天主的工程背后（参见一肺心病。 10 ： 1-2 ） 。
In the NT the ministry of our Lord is particularly rich in relevant statements.在新台币财政部我们的主是特别丰富，在有关报表。 He himself becomes a child, and as such is conceived of the Holy Spirit.他自己成为孩子的，正因为如此，是构思的圣灵。 The Baptist, too, is filled with the Spirit from his mother's womb, so that he might have been a fit subject for baptism no less than circumcision very early in life.浸会，也充满了精神，从他母亲的子宫内，使他可能是一个合适的主题洗礼不得少于割礼非常早期的生活情趣。 Later, Christ receives and blesses the little ones (Matt. 19:13-14) and is angry when his disciples rebuff them (Mark 10:14).后来，基督接受并祝福小朋友。 （ 19:13-14 ） ，并正在生气的时候，他的弟子们碰了他们（马克10时14分） 。 He says that the things of God are revealed to babes rather than the wise and prudent (Luke 10:21).他说，那些东西是上帝透露给美女，而不是明智谨慎（路加福音10:21 ） 。 He takes up the statement of Ps.他占据了该声明的PS 。 8:2 about the praise of sucklings (Matt. 21:16). 8:2左右的高度赞誉sucklings 。 （ 21时16分） 。 He warns against the danger of offending against little ones that believe in him (Matt. 18:6), and in the same context says that to be Christians we have not to become adults but to become as children.他提醒市民预防危险得罪对小朋友说，相信他。 （ 18时06分） ，并在同一背景下说，为被基督徒，我们不要变成成人，但要成为为儿童。
In the first preaching in Acts it is noticeable that Peter confirms the covenant procedure of the OT with the words: "The promise is unto you, and to your children."在第一次讲道行为值得注意的是，彼得证实了该公约的程序，职能治疗与词： "无极，是你们和你们的孩子" 。 In the light of the OT background and the similar procedure in proselyte baptisms, there is little reason to doubt that the household baptisms would include any children who might belong to the families concerned.在考虑到该城市旅游局的背景和类似的程序在proselyte受洗仪式，有一点是有理由怀疑我们的家庭受洗仪式将包括任何孩子可能属于家庭。
In the epistles children are particularly addressed in Ephesians, Colossians, and probably 1 John. We also have the important statement in 1 Cor.在教会中的儿童是特别针对在以弗所，歌罗西书，大概约翰一， 我们也有重要声明一日肺心病。 7:14 in which Paul speaks of the children of marriages that have become "mixed" by conversion as "holy." This cannot refer to their civil status, but can only mean that they belong to the covenant people, and therefore will obviously have a right to the covenant sign. 7时14分，其中保罗谈到子女的婚姻，这已经成为"混合"转化为"圣战" ，这不能指其公民身份，而只能意味着它们属于该公约的人，因此，很明显权利公约的迹象。
It will be noted that in different ways all these statements bring before us the covenant membership of the children of professing believers. They thus introduce us directly to the biblical understanding of baptism that provides the second line of support for baptizing infants. 大家会注意到，在以不同的方式，所有这些陈述，使我们面前盟约成员的子女自称信徒，他们所以引入我们直接向圣经的认识洗礼，提供第二线的支援，为婴儿洗礼。
As the Bible sees it, baptism is not primarily a sign of repentance and faith on the part of the baptized.正如圣经看来，洗礼不是主要标志的悔过书和信念，对部分的洗礼。 It is not a sign of anything that we do at all.这是不是一个迹象，凡是我们做的一切。 It is a covenant sign (like circumcision, but without blood-shedding), and therefore a sign of the work of God on our behalf which precedes and makes possible our own responsive movement.这是一个盟约签署（如包皮环切术，但没有流血） ， 所以一个标志工作，上帝对我们的代表，其中先行，并提出可能我们自己的回应。
It is a sign of the gracious election of the Father who plans and establishes the covenant.这是一种迹象的殷勤选举的父亲计划，并确定了该公约。 It is therefore a sign of God's calling.因此，这是一种迹象，上帝的呼唤。 Abraham no less than his descendants was first chosen and called by God (Gen. 12:1).亚伯拉罕不低于他的后代是第一选择，并呼吁上帝（创12:1 ） 。 Israel was separated to the Lord because he himself had said: "I will be your God, and ye shall be my people" (Jer. 7:23). Of all disciples it must be said: "Ye have not chosen me, but I have chosen you" (John 15:16).以色列分离出来，向上帝祷告，因为他本人曾表示： "我将是你的上帝，你们必将成为我的人" （ jer. 7时23分） ， 所有弟子必须说： "你们没有选择我，但我选你" （约翰福音15:16 ） 。 The elective will of God in Christ extends to those who are far off as well as nigh, and the sign of it may be extended not only to those who have responded, but to their children growing up in the sphere of the divine choice and calling.选修课将上帝在基督里延伸到那些已经为期不远，以及要来临，和标志，它可以扩展，不仅包括那些已作出回应，但对自己的子女生长在该领域的神圣选择，并呼吁。
But baptism is also a sign of the substitutionary work of the Son in which the covenant is fulfilled. As a witness of death and resurrection, it attests the death and resurrection of the One for the many without whose vicarious action no work even of repentance and faith can be of any avail. It preaches Christ himself as the One who is already dead and risen, so that all are dead and risen in him (II Cor. 5:14; Col. 3:1) even before the movements of repentance and faith which they are summoned to make in identification with him.但洗礼，也标志了替代工作的儿子，在该公约是履行作为一个证人的死亡和复活，它证明死亡与复活的一个为许多没有他们的替代行动，没有工作，甚至有悔罪信仰可以任何徒劳的，它宣扬基督本人作为一个人，是已经死亡和复活，让所有市民都死和复活，在他（指二肺心病。 5时14分;上校3:1 ） ，即使在运动的悔过书与信仰，他们都传唤作出鉴定他的看法。 This substitutionary work is not merely for those who have already believed.这个替代工作，不只是为那些已经相信。 It may and must be preached to all, and the sign and seal given both to those who accept it and to the children who will be brought up with the knowledge of what God has already done for them once for all and all-sufficiently in Christ.它可能必须宰杀所有，并签署和盖章均给予那些接受，并给孩子们带来了知识，有什么神已做了，他们曾经为所有人都够在基督里。
Finally, baptism is a sign of the regenerative work of the Holy Spirit by which individuals are brought into the covenant in the responsive movement of repentance and faith.最后，洗礼，是一种迹象的再生工作，圣灵其中个人被带入盟约，在顺应运动的悔过书和信念。 But the Holy Spirit is sovereign (John 3:8).但圣灵是一个主权（约翰3点08分） 。 He works how and when and in whom he pleases.他的作品如何以及何时和以他为所欲为。 He laughs at human impossibilities (Luke 1:37). He is often present before his ministry is perceived, and his operation is not necessarily coextensive with our apprehension of it.他笑着说，在人类不可能（路加福音1时37分） ， 他往往是，目前他的前部是知觉，其运作并不一定是共存与我们逮捕。 He does not disdain the minds of the undeveloped as fit subjects for the beginning, or if he so disposes the completion, of his work. So long as there is prayer to the Spirit, and a readiness to preach the evangelical word when the opportunity comes, infants may be regarded as within the sphere of this life-giving work which it is the office of baptism to sign and seal.他并不蔑视的头脑不发达的适当人选科目开始时，或如他作主完成，他的工作， 所以只要有祷告的精神，并准备宣讲福音词时，有机会来，婴儿可能会被视为内部的领域，这赋予生命的工作，这是办公室的洗礼签署和印章。
Where infant baptism, or paedobaptism, as it is sometimes called, is practiced, it is right and necessary that those who grow to maturity should make their own confession of faith. But they do so with the clear witness that it is not this which saves them, but the work of God already done for them before they believed.如婴儿的洗礼，或paedobaptism ，因为它有时也被称为，是练， 这是正确的和必要的，那些成长壮大的，应该让他们自己招供的信仰，但他们这样做是与证人明确表示，这不是为节省他们，但天主的工程已经做了，他们才相信。 The possibility arises, of course, that they will not make this confession, or do so formally.可能出现的，当然，他们不会做出这样供述，或者这样做正式的。 But this cannot be avoided by a different mode of administration.不过，这是不能回避的，由不同的管理模式。 It is a problem of preaching and teaching.这是一个问题的传教和教学。 And even if they do not believe, or do so nominally, their prior baptism as a sign of the work of God is a constant witness to call or finally to condemn them.即使他们不相信，还是这样做名义上的，他们事先和洗礼，作为一种标志的工作，上帝是一个不断的证人，以打电话或最后以谴责他们。
On the mission field adult baptism will naturally continue.对团场成人的洗礼，自然会继续下去。 In days of apostasy it can and will be common even in evangelized lands.在两天的叛教它可以并且将会共同即使在evangelized土地。 Indeed, as a witness to the fact that our response is really demanded it is good for the church that there should always be a Baptist section within it.的确，作为一个见证了一个事实，即我们的答复是真的要求，它是好的，对于教会认为应该永远是浸会科。 But once the gospel has gained an entry into a family or community, there is good scriptural and theological ground that infant baptism should be the normal practice.但一旦福音获得了一个进入家庭或社区环境，有良好的圣经和神学，理由是婴儿的洗礼，应该是正常的做法。
GW Bromiley毛重罗米立
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
参考书目
GW Bromiley, The
Baptism of Infants; J. Calvin, Institutes 4.16; O. Cullmann, Baptism in the NT;
PC Marcel, The Biblical Doctrine of Infant Baptism; Reports on Baptism in the
Church of Scotland; W. Wall, The History of Infant Baptism; J. Jeremias, Infant
Baptism in the First Four Centuries; H. Thielicke, The Evangelical Faith,
III.毛重罗米立，受洗婴儿的J.卡尔文学院4.16 ;澳cullmann ，洗礼，在新台币; PC机（ Marcel
，圣经教义的婴儿洗礼;报导洗礼，在教堂的苏格兰小墙，历史的婴儿洗礼的J. jeremias ，婴儿的洗礼，在今年首4个世纪;每小时thielicke
，福音派信仰，三。
The NT affords neither precept nor precedent for the administration of baptism except by an ordained minister. From an early period, however, laymen did give baptism where ministers were not available. 新台币颇既不信条，也没有先例，当局的洗礼，除一个受戒部长，从初期，但是，外行又过了洗礼，而部长们未能提供有关资料。 The custom was defended by Tertullian and later theologians on the ground that what is received may be passed on, that the sacrament is more important than order, and that the rule of love permits it.习俗是悍戴尔都良和后来的神学家，所持理由是什么，是收到，可通过对，即圣餐，更重要的，比秩序，并认为法治的爱情许可证。 Some early authorities insisted on certain qualifications (eg, monogamy or confirmation), and the medieval church drew up an order of precedence.一些早期当局坚持一定学历（例如，一夫一妻或确认） ，和中世纪的教堂，制定了一个优先顺序。
Luther approved of the practice, seeing in it an exercise of the priesthood of the laity.路德核准的实践中，看到在这一次演习的神职人员的俗人。 But the Reformed school rejected and suppressed it on the ground that it is not scriptural, destroys good order, and is linked with the false idea of an absolute necessity of baptism.但改革后学校拒绝和镇压，它在地面上，这是不是圣经，破坏良好的社会秩序，是联系在一起的虚假构思一个绝对必要的洗礼。 Baptism by midwives was particularly disliked.洗礼，由助产士，尤其不喜欢。 The practice was fully debated in the Church of England, and eventually discontinued after the Hampton Court Conference in 1604.这种做法充分辩论，在英国教会，并最终停售后，汉普顿法院会议1604 。
GW Bromiley毛重罗米立
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
参考书目
J. Bingham,
Works, VIII; GW Bromiley, Baptism and the Anglican Reformers.
j.宾厄姆，工程，第八章;毛重罗米立，洗礼和圣公会改革者。
During the second century, the church in Asia Minor, faced with considerable heresy, refused to recognize the validity of heretical baptism.在公元二世纪，教会在亚洲未成年人，面临着相当大的邪说，拒绝承认的有效性异端的洗礼。 Converts to the orthodox faith from heretical groups were accordingly rebaptized.转换到东正教信仰，从邪教团体据此rebaptized 。 The church at Rome, however, took the position that the rite was valid when properly performed, ie, with the correct formula and with the right intention, despite the erroneous views of its administrator.教会在罗马，但是，所采取的立场表示，成年礼是有效的时候，适当的表现，也就是说，有了正确的配方和正确的意图，尽管错误的观点，其管理人。 In North Africa, Tertullian, then Cyprian, would not recognize the baptism of heretics.在北非，戴尔都良的话，塞浦路斯，将不承认洗礼的异端。 Cyprian carried on a bitter controversy with Stephen, bishop of Rome, on this issue.塞浦路斯进行了痛苦的争论与鉴泉，罗马的主教，在这个问题上。 An anonymous writing, De rebaptismate, set forth the position of the church at Rome.一个匿名写作，德rebaptismate ，阐明立场，教会在罗马。 It made a distinction between water baptism and Spirit baptism.它作了区分水的洗礼和精神的洗礼。 When a heretic was admitted to the church by the laying on of hands, the Spirit was conveyed, making further application of water unnecessary.当邪教组织被接纳为教会所铺设上的手中，他们的精神是传达，使进一步应用水不必要的。
The Roman position was endorsed by the Council of Arles (314) and was championed by Augustine in his controversy with the Donatists.罗马的立场得到了议会的阿尔勒（ 314 ） ，并倡导的奥古斯丁在他的争议与donatists 。 Its advocates could point to the fact that Scripture contained no instance of rebaptism, that the analogous rite of circumcision was not repeatable, and that the questioning of the legitimacy of heretical baptism made the efficacy of the rite depend upon man rather than God.它的鼓吹者也指出这样一个事实，即圣经中没有实例rebaptism ，认为类似成年礼的割礼是不重复的，并表示，讯问的合法性异端的洗礼，取得的成效之祭取决于人，而不是神。 The Council of Trent, in its fourth canon on baptism, reaffirmed the Catholic position.安理会的遄达，在其第四次对佳能的洗礼，重申了天主教会的立场。
In Reformation times the Anabaptists insisted on baptism for those who had been baptized in infancy, and this has continued to be the position of the Baptist churches.在改造倍anabaptists坚持的洗礼，对于那些已经受洗在婴儿期，而这将继续成为该位置的浸会教堂。 The Roman Catholic Church and the Church of England practice what is known as conditional baptism in cases where there is doubt as to the validity of prior baptism.罗马天主教会和英国教会的做法，就是我们所熟悉的洗礼有条件的情况下，有怀疑，以有效性事先的洗礼。 The formula used in the Church of England begins, "If thou art not already baptized, I baptize thee."公式中使用的英国教会开始之际， "如果你是艺术不是已经受洗，我baptize祢" 。
EF
Harrison英法哈里森
Elwell Evangelical Dictionary
Elwell宣布了福音字典
Bibliography
参考书目
EW Benson,
Cyprian; Blunt; HG Wood in HERE. EW向班森，塞浦路斯;钝;汞柱木在这里。
There are, generally speaking, two opinions regarding the proper manner of administering baptism: that only immersion is lawful and that the mode is a matter of indifference. It would not be correct to identify the immersionist as the Baptist position, for some Baptists do not accept the necessity of immersion. 还有，一般来说，两方面的意见，以适当方式对管理的洗礼：只有沉浸是合法的，并且该模式是一个问题，态度冷漠，这是不正确的，以确定immersionist作为浸会的立场，对一些浸信会不接受必要的浸泡。 The early Anabaptists as a rule baptized by pouring, and still today certain writers who strongly condemn infant baptism are indifferent as to mode (eg, Karl Barth).早期anabaptists作为一项规则的洗礼，浇注，而现在仍是今天的某些作家，他们强烈谴责婴儿的洗礼，都无动于衷，以模式（例如，卡尔巴特） 。
The
immersionist position is founded on three arguments.
该immersionist的立场是建基于三个论据。
The second position is essentially a negative one. 第二位的是基本上是一个消极的。
It denies the immersionist insistence that baptism is rightly administered only by immersion; instead, it contends that in the NT baptism, in its external form, is simply a washing, a cleansing, which can as well be effected by pouring (affusion) or sprinkling (aspersion) as by immersion.它否认immersionist坚持的洗礼，这是十分正确的管理，只有浸泡;相反，它认为，在新台币洗礼，在其外部形态，根本是一个洗涤，保持清洁，可作为良好生效浇筑（灌注） ，或洒（ aspersion ）由于受浸泡。
While there is widespread agreement that baptizein in classical Greek means "to immerse," because baptizein has become a technical theological term in the NT it is maintained that the classical and secular usage cannot by itself be normative.虽然人们普遍同意， baptizein在古典希腊语意思是"沉浸" ，因为baptizein已经成为一个技术性的神学来说，在新台币它坚持认为，古典与世俗的使用本身不能加以规范。 The term diatheke, for example, universally means "testament" in the Greek of the NT period, but it cannot be given that meaning in its NT usage.任期diatheke ，举例来说，普遍是指"遗嘱" ，在希腊语的新台币时期，但它不能给予这么一点意思，在其新台币用法。 That in its biblical and theological use baptizein has come to mean simply "to wash" or "to purify with water" is indicated by certain occurrences of the term in the LXX and NT where baptizein cannot mean immerse (Sir. 34:25; Luke 11:38; Acts 1:5; 2:3-4, 17; 1 Cor. 10:1-2; Heb. 9:10-23).在其圣经和神学使用baptizein来的意思是简单的"洗手"或"净化水" ，显示出某些事件的任期在lxx和NT那里baptizein不能意味着沉浸（ sir. 34:25 ;路加福音11时38分; 1:5行为; 2:3-4 ， 17 ， 1肺心病。 10:1-2 ;以弗所书9:10-23 ） 。 The last text in particular is a reminder that the purificatory water rites of the OT, the biblical antecedents of baptism, were never immersions. It is further maintained that it is at least implausible that certain baptisms recorded in the NT were immersions (Acts 2:41; 10:47-48; 16:33).最后文本中，特别是提醒人们，净化水仪轨的职能治疗，圣经前因的洗礼，从未浸入， 它是进一步坚持认为，它至少implausible某些受洗记录在新台币分别浸入 （使徒2 ： 41 ; 10:47-48 ; 16时33分） 。 Nor, it is contended, can appeal be made to the use of the prepositions "in" and "into" which are ambiguous and, if pressed, in Acts 8:38 would require the immersion of both subject and minister.也不是，这是有争议的，可以提出上诉作出使用介词"在"和"到" ，这是一种模糊的，如果压，在行为8时38分将需要浸泡的两个课题和交通部长。
While baptism certainly signifies union with Christ in his death and resurrection, it is denied that this has relevance for the mode.而洗礼当然标志着联盟已经与基督同在，他的死与复活，这是无可否认，这是适切性，为模式。 In Rom.在ROM 。 6:6 union with Christ in his crucifixion and in Gal. 6时06分联盟与基督在十字架上，并在半乳糖。 3:27 being clothed with Christ are included in the signification of baptism, but no mode illustrates these aspects of the symbolism of baptism. 3时27分被丰衣足食，与基督都包括在意义的洗礼，但没有模式的说明，这些方面的象征意义的洗礼。 Further, water is a singularly unlikely symbol for the earth into which one is buried, as the immersionist contends. Actually, sprinkling is as well established in Ezek.此外，水是一种奇异的可能性不大象征地球进入哪一个是埋，因为immersionist争辩说，事实上，喷水，是因为早已确立在ezek 。 36:25 and Heb. 36:25和希伯来书。 9:10, 13-14; 10:22. 9:10 13-14 ; 10:22 。
It is conceded that immersion was the primary mode in the early church, but it is pointed out that other modes were permitted (cf. Didache 7; Cyprian, Epistle to Magnus 12), the earliest artistic representations depict baptism by pouring (affusion), and that some of the influences contributing to the popularity of immersion well may not have been healthy. In general, the nonimmersionist contends that rigor in matters of form is contrary to the spirit of NT worship, contrary to the universal indifference to the mode of celebrating the Lord's Supper, and subject to the scandal that, in principle, the immersionist depopulates the church of most of its membership and most of its finest sons and daughters. 这是让步，即沉浸于初级模式，在早期教会，但它指出，以其他方式允许 （参见didache 7项;塞浦路斯，书信，以马格纳斯12 ） ，最早的艺术交涉描绘洗礼浇（灌注） ，并有部分影响，促使人气沉浸以及可能不会有健康的。 一般来说， nonimmersionist认为，在严谨的事项形式，是违反精神新台币崇拜，相反，普遍冷漠的方式庆祝主的晚餐，并须符合该丑闻中，原则上， immersionist depopulates教会它的大部分成员和它的大多数最优秀的儿女。
RS Rayburn卢比rayburn
Bibliography
参考书目
A. Carson,
Baptism, Its Mode and Its Subjects; TJ Conant, The Meaning and Use of Baptizein;
J. Warns, Baptism; J. Gill, Body of Divinity; AH Strong, Systematic Theology; A.
Oepke, TDNT, I, 529, 46; BB Warfield, "How Shall We
Baptize?"答：卡森，洗礼，它的模式和其子民;
TJ音乐诺伍德的，但其意义和使用baptizein的J.警告，洗礼的J.鳃，身体的神性;啊强烈的，有系统的神学;甲奥百克， tdnt ，我， 529人，
46岁; BB心跳沃菲尔德， "我们怎样baptize " ？ in Selected Shorter Writings of
Benjamin B. Warfield, II; WGT Shedd, Dogmatic Theology; RL Dabney, Lectures in
Systematic Theology; R. Watson, Theological Institutes; RG Rayburn, What About
Baptism?在选定较短的著作本杰明乙沃菲尔德，二; wgt谢德，教条式的神学;研究部主管dabney
，讲座，在系统神学;传译沃森，神学院校;的RG rayburn ，什么洗礼？ J. Murray, Christian Baptism.
j.默里，基督教的洗礼。
The NT neither commands trine immersion nor provides any example of it. The only possible connection is with the trinity (Mt. 28:19), but single immersion might equally well be deduced from the reported baptizing in the name of Christ. 新台币既不指挥trine浸泡，也没有提供任何的例子。唯一可能的联系是与三一（东山28:19 ） ，但单一的浸泡，可能同样是好推断，从报告的洗礼，在名称的喊声。
Yet trine immersion is undoubtedly early and seems to have established itself quickly as the common practice, though with no apparent appeal to the Apostles.然而trine浸没无疑是早期似乎已经建立了自己迅速成为世界普遍的做法，虽然没有明显上诉到使徒。 Thus the Didache speaks of trine immersion (or affusion): "But if thou hast neither [cold or warm running water], pour water three times [Gk. tris] on the head 'in the Name of the Father, Son and Holy Spirit'" (7:3).因此didache谈到trine浸没（或灌注）说： "不过，如果祢既不[冷或暖自来水] ，倾诉水3倍[ GK型。三]在头上' ，在父亲的姓名，子和圣神' " （ 7:3 ） 。 Justin Martyr, too, seems to have hinted at trine immersion (Apol. i.61), and it is plainly attested by Tertullian: "And indeed it is not once only, but three times, that we are immersed into the Three Persons, at each several mention of Their names" (nam nec semel, sed ter, ad singula nomina. in personas singulas, tinguimur; Adv. Prax. 26; cf. also De corona 3). The Apostolic Constitutions reiterate: "if any bishop or presbyter does not perform the three immersions of the one admission, but one immersion, which is given into the death of Christ, let him be deprived" (xlvii. 50).贾斯汀烈士，也似乎已暗示trine浸没（ apol. i.61 ） ，它是赤裸裸地核签戴尔都良说： "事实上，这不是一次，而是三次，我们完全沉浸到3人，在每几个提及他们的名字" （南NEC的塞梅尔的SED条之三，专案singula nomina在建立persona singulas ， tinguimur ; ADV的。普拉克斯26段;比照亦德电晕3 ） 。 使徒宪法中重申： "如果有任何主教或presbyter不履行三个浸入了一入学，但一浸泡，这是考虑到死亡的基督，让他被剥夺" （ xlvii. 50 ） 。
At a later stage Gregory allowed single immersion, in Spain, thus giving rise to the famous Toledo ruling much cited by the Reformers. 在后一阶段格雷戈里允许单一浸泡，在西班牙，从而掀起了著名的托莱多执政得多举改革者。 This ruling seems to have been in opposition to a false Arian conception of the three persons and to emphasize their essential oneness in deity. In both Western and Eastern Churches trine immersion has continued to be the common practice.这一判决结果似乎一直在反对虚假阿里安观三名人士，并强调他们的基本统一性，在神看， 在西方和东方教会trine浸没已持续成为普遍的做法。
In England the Sarum Use prescribes dipping, "first on the right side, then the left, then the face."在英格兰中部sarum使用明浸" ，先在右边侧，然后在左边的，那么，面"的原则。 In 1549 the first Book of Common Prayer maintains trine immersion; in the 1552 edition dipping remains, but the three dippings are abandoned as of no true moment.在1549年的第一本书的共同祈祷保持trine浸没，在第1552版浸渍仍然存在，但三个dippings被丢弃，因为没有真正的时刻。 T. Becon (ca. 1511-1567) granted that the trine practice is ancient, but he listed it among things indifferent, since "Christ left the manner of baptism free in the church" (Works, 2, ed. J. Ayre for Parker Society [1843-44]).汤匙becon （约公元1511年至1567年）理所当然地认为该trine实践，是古代的，但他列举了这其中的事情漠不关心，因为"基督离开该地的洗礼免费在教会" （工程， 2 ，海关学报Ayre说，为帕克社会， 1843年至1844年] ） 。 Later opinion tended to harden against the practice.后来民意趋向强硬起来反对这一做法。 Thus J. Calfhill (ca. 1530-1576), almost certainly erroneously, dismissed it as a "strange invention of Tertullian" (Works, 213, ed. Parker Society). Reformation teaching and practice was generally biased against the custom on the ground that it was an addition with no biblical sanction or true theological weight. A principle of liberty was not abandoned, however, except by the narrower Puritans.因此j. calfhill （约公元1530年至1576年） ，几乎可以肯定误，驳回这是一个"奇怪的发明戴尔都良" （工程， 213 ，海关帕克社会） 。 改造教学与实践普遍的偏见习俗对地面这是一个除了没有圣经制裁或真正的神学重量。原则的自由是没有放弃，不过，除由窄清教徒。
The Reformation view seems on the whole to be the most satisfactory.改革的看法，似乎对整个应是最令人满意的。 Since trine immersion lacks direct biblical support, it is not a binding obligation.自trine浸没缺乏直接圣经的支持，这不是一个有约束力的义务。 A different baptismal practice does not affect the sacrament and may be preferred by churches that try to exclude what is not biblically enjoined.不同的洗礼做法，并不会影响圣餐，并可能比较喜欢教堂，设法排除什么是不圣经受命。 Nevertheless, trine immersion has impressive historical attestation. It is not devoid of helpful signification and does not corrupt the sacrament. A liberty of judgment may thus be conceded to Churches that maintain the practice.不过， trine浸没了令人印象深刻的历史证明， 它不是空洞的帮助意义，不腐蚀圣餐。人身自由的判断，因而可能让步，以教会保持这种做法。 In other words, it belongs to the sphere where each church may and should decide for itself the most appropriate form of fulfilling the scriptural ordinance.或者换句话说，它属于该领域，而每一个教会可能，并应自行决定最适当的形式，落实到圣经的条例。
AV - baptize (76), wash 2, baptist 1, baptized + 2258 1; 80影音-b aptize（ 7 6） ，洗2 ，浸会1 ，受洗+二二五八一8 0
1) to dip
repeatedly, to immerse, to submerge (of vessels sunk) 1
）浸多次，以浸泡，淹没（船只沉没）
2) to cleanse by dipping or submerging,
to wash, to make clean with water, to wash one's self, bathe 2
）清洗则浸泡或淹没，洗，使清洁水，洗一个人的自我，洗澡
3) to overwhelm 3 ）以压倒
When used in the New Testament, this word more often refers to our union and identification with Christ than to our water baptism.使用时，在新约圣经，这两个字更经常地是指我们的工会和鉴定与基督比我们的水的洗礼。 eg Mark 16:16.例如马克16:16 。 'He that believes and is baptised shall be saved'. '他说，相信是领洗必得救' 。 Christ is saying that mere intellectual assent is not enough.基督是说，仅仅是智力赞同是不够的。 There must be a union with him, a real change, like the vegetable to the pickle!必须有一个联盟与他，一个真正的改变，像蔬菜到泡菜！
Bible Study Magazine, James Montgomery Boice, May 1989.圣经学习杂志，詹姆斯蒙哥马利卜易士， 1989年5月。
AV - baptism 22; 22影音-洗礼2 22 2
1) immersion,
submersion 1 ）浸泡，淹没
1a) of calamities and afflictions with
which one is quite overwhelmed一A ）的灾难和痛苦与哪一个是颇为不堪重负
1b) of John's baptism, that
purification rite by which men on confessing their sins were bound to spiritual
reformation, obtained the pardon of their past sins and became qualified for the
benefits of the Messiah's kingdom soon to be set up. 1B
）条约翰的洗礼，净化成年礼其中男子供认自己的罪孽必然会出现精神改造，得到了赦免他们过去的罪孽，并成为合格的，为造福弥赛亚的英国即将成立的。
This was valid Christian baptism, as
this was the only baptism the apostles received and it is not recorded anywhere
that they were ever rebaptised after
Pentecost.这是有效基督教洗礼，因为这是唯一的洗礼使徒们收到了，这是不记录任何地方，他们任何时候都rebaptised后五旬。
1c) of Christian
baptism; a rite of immersion in water as commanded by Christ, by which one after
confessing his sins and professing his faith in Christ, having been born again
by the Holy Spirit unto a new life, identifies publicly with the fellowship of
Christ and the church. 1C
）条的基督教洗礼;成年礼的浸没在水中，作为指挥的基督，其中之一后，承认他的罪孽，并自称他在基督里的信仰，已经诞生再次被圣灵所不欲，一个新的生命，确定公开与联谊会基督和教会。
AV - washing 3, baptism 1; 4影音-洗三，一洗礼;四日
1) a washing,
purification effected by means of water 1 ）洗涤，净化的效果，就是水
1a) of washing prescribed by the Mosaic
law (Heb 9:10) which seems to mean an exposition of the difference between the
washings prescribed by the Mosaic law and Christian baptism一A
）洗衣机所镶嵌法（希伯来书9时10分） ，这似乎意味着世界博览会的区别洗液所镶嵌法和基督教的洗礼
AV - Baptist 14; 14影音-浸会1 41 4
1) a
baptiser 1 ） baptiser
2) one who administers the rite of
baptism 2 ）一个人管理成年礼的洗礼
3) the surname of John, the forerunner
of Christ 3 ）姓庄，前身基督
AV - dip 3; 3影音-浸三日;
1) to dip, dip
in, immerse 1 ）浸，浸渍，浸
2) to dip into dye, to dye,
colour 2 ）动用染料，染料，肤色
One of the Seven Sacraments of the Christian Church; frequently called the "first sacrament", the "door of the sacraments", and the "door of the Church".其中的七个圣礼的基督教堂;经常被称为"第一次圣餐" ， "家门口圣礼" ， "门的教会" 。
The subject will be treated under the following headings:这个问题会在治疗下，其标题如下：
I. Authoritative Statement of Doctrine一，具有权威性的说明学说
II.二。 Etymology词源
III.三。 Definition定义
IV.四。 Types类型
V. Institution of the Sacrament五，体制的圣餐
VI.六。 Matter and Form of the Sacrament此事与形式的圣餐
VII.七。 Conditional Baptism有条件的洗礼
VIII.八。 Rebaptism rebaptism
IX.九。 Necessity of Baptism必要性的洗礼
X. Substitutes for the Sacrament十代用品为圣餐
XI.十一。 Unbaptized Infants unbaptized儿
XII.十二。 Effects of Baptism影响洗礼
XIII.十三。 Minister of the Sacrament部长的圣餐
XIV.十四。 Recipient of Baptism受赠人的洗礼
XV.十五。 Adjuncts of Baptism辅助的洗礼
XVI, Ceremonies of Baptism十六，仪式的洗礼
XVII.十七。 Metaphorical Baptism隐喻的洗礼
I. AUTHORITATIVE STATEMENT OF DOCTRINE一，具有权威性的说明学说
At the outset we think it advisable to give two documents which express clearly the mind of the Church on the subject of baptism.在一开始我们认为这是可取的，让这两个文件，其中明确地表达心中的教会关于这一主题的洗礼。 They are valuable, also, as containing a summary of the main points to be considered in the treatment of this important matter.他们是宝贵的，同时，由于含有主要观点的概述，以考虑在对待这一重要的事情。 Baptism is defined positively in the one and negatively in the other.洗礼，是指积极，在一负，在其他。
(1) The Positive Document: "The Decree for the Armenians" （ 1 ）积极文件说： "这项法令，为亚美尼亚人"
"The Decree for the Armenians", in the Bull "Exultate Deo" of Pope Eugene IV, is often referred to as a decree of the Council of Florence. "这项法令，为亚美尼亚人" ，在牛气冲天的" exultate迪奥"的教皇尤金四中，常常被称为一项法令，该理事会的佛罗伦萨。 While it is not necessary to hold this decree to be a dogmatic definition of the matter and form and minister of the sacraments, it is undoubtedly a practical instruction, emanating from the Holy See, and as such, has full authenticity in a canonical sense.虽然它不是有必要举行这项法令被教条化的定义此事，并形成和交通部长圣礼，它无疑是一个实践教学环节，来自罗马教廷的，正因为如此，有完全的真实性，在一个规范的意义。 That is, it is authoritative.这就是说，它具有权威性。 The decree speaks thus of Baptism:该法令说，因此洗礼：
Holy Baptism holds the first place among the sacraments, because it is the door of the spiritual life; for by it we are made members of Christ and incorporated with the Church.神圣的洗礼举行首次地方之间的圣礼，因为这是家门口的精神生活;由它，我们取得了会员的基督，并采纳了与教会。 And since through the first man death entered into all, unless we be born again of water and the Holy Ghost, we can not enter into the kingdom of Heaven, as Truth Himself has told us.而且由于通过第一男子死亡进入所有的，除非我们生出来的水和圣灵，我们不能进入天国，为自己的真理告诉我们。 The matter of this sacrament is true and natural water; and it is indifferent whether it be cold or hot.此事本圣餐是真实而天然水;它是漠不关心，不管是冷还是热。 The form is: I baptize thee in the name of the Father and of the Son and of the Holy Ghost.形式是：我baptize祢在父亲的姓名和子和圣灵。 We do not, however, deny that the words: Let this servant of Christ be baptized in the name of the Father and of the Son and of the Holy Ghost; or: This person is baptized by my hands in the name of the Father and of the Son and of the Holy Ghost, constitute true baptism; because since the principal cause from which baptism has its efficacy is the Holy Trinity, and the instrumental cause is the minister who confers the sacrament exteriorly, then if the act exercised by the minister be expressed, together with the invocation of the Holy Trinity, the sacrament is perfected.我们不是这样做，但是，无可否认的话：让这个仆人耶稣受洗，在父亲的姓名和子和圣灵;或：此人就是洗礼，我的手在父亲的姓名和该子和圣灵，构成了真正的洗礼;因为自的主要根源，从其中的洗礼，有其功效，是圣三一，以及器乐的事业是部长谁赋予了圣exteriorly ，那么，如果该法行使部长表现出来，再加上引用的圣三一，圣餐是完善。 The minister of this sacrament is the priest, to whom it belongs to baptize, by reason of his office.部长这个圣餐是神父，向谁提出，它属于baptize ，因他的办公室。 In case of necessity, however, not only a priest or deacon, but even a layman or woman, nay, even a pagan or heretic can baptize, provided he observes the form used by the Church, and intends to perform what the Church performs.在案件的必要性，不过，并非只有一名神父或执事，但即使外行人都还是女人，不，甚至是异教或异教徒可以baptize ，只要他愿意遵守形式所使用的教堂，并打算履行什么教会的表现而定。 The effect of this sacrament is the remission of all sin, original and actual; likewise of all punishment which is due for sin.此举的效果圣餐是减免一切罪过，原来和实际;同样的一切惩罚，是因为为单。 As a consequence, no satisfaction for past sins is enjoined upon those who are baptized; and if they die before they commit any sin, they attain immediately to the kingdom of heaven and the vision of God.作为一个后果，没有满意为过去的罪孽是受命后，那些受洗;如果他们死之前，他们犯任何罪，他们能达到立即向天国的和远见的上帝。
(2) The Negative Document: "De Baptismo" （ 2 ）消极文件： "德baptismo "
The negative document we call the canons on baptism decreed by the Council of Trent (Sess. VII, De Baptismo), in which the following doctrines are anathematized (declared heretical):负面文件，我们称之为大炮对洗礼颁布安理会的遄达（ sess.七，德baptismo ） ，其中以下教义anathematized （申报邪） ：
The baptism of John (the Precursor) had the same efficacy as the baptism of Christ, True and natural water is not necessary for baptism, and therefore the words of Our Lord Jesus Christ "Unless a man be born again of water and the Holy Ghost" are metaphorical.洗礼的约翰（先导） ，有相同的疗效，作为洗礼的基督，真实而自然的水是没有必要的洗礼，因此，也就是说我们的主耶稣基督" ，除非一个人出生，又水和圣灵"是隐喻。 The true doctrine of the sacrament of baptism is not taught by the Roman Church, Baptism given by heretics in the name of the Father and of the Son and of the Holy Ghost with the intention of performing what the Church performs, is not true baptism, Baptism is free, that is, not necessary for salvation.真正教义的圣事的洗礼，是不教，父之由罗马教会的洗礼，所给予的异端，在父亲的姓名和子和圣灵与意向表演什么教堂演出，是不正确的洗礼，洗礼是免费的，也就是没有必要救赎。 A baptized person, even if he wishes it, can not lose grace, no matter how much he sins, unless he refuses to believe. 1洗礼的人，即使他的意愿，不能输掉风度，不论数额多少，他的罪孽，除非他不肯相信。 Those who are baptized are obliged only to have faith, but not to observe the whole law of Christ.那些受洗有责任，只有有信心，但不能观察整个法律的喊声。 Baptized persons are not obliged to observe all the precepts of the Church, written and traditional, unless of their own accord they wish to submit to them.受洗者没有义务遵守所有戒律的教会，笔试和传统的，除非他们自己的协议，他们希望提交给他们。
All vows made after baptism are void by reason of the promises made in baptism itself; because by these vows injury is done to the faith which has been professed in baptism and to the sacrament itself.所有的誓言后，作出的洗礼是无效的原因所作出的承诺，在洗礼本身，因为这些誓言损伤做是为了信仰一直自称在洗礼和圣事本身。 All sins committed after baptism are either forgiven or rendered venial by the sole remembrance and faith of the baptism that has been received.所有罪孽的洗礼后，是不是情有可原，或者无法venial由唯一的纪念和信仰的洗礼已收到。 Baptism although truly and properly administered, must be repeated in the case of a person who has denied the faith of Christ before infidels and has been brought again to repentance.洗礼，虽然真正和妥善管理，要反复在案件的人已经否认信仰基督之前异教徒和已提请再次悔改之意。 No one is to be baptized except at the age at which Christ was baptized or at the moment of death.一查到底，决不受洗，除在年龄上的耶稣受洗礼或目前死因。
Infants, not being able to make an act of faith, are not to be reckoned among the faithful after their baptism, and therefore when they come to the age of discretion they are to be rebaptized; or it is better to omit their baptism entirely than to baptize them as believing on the sole faith of the Church, when they themselves can not make a proper act of faith.婴幼儿的，不能够做出的行为，信仰，不应该被忽视其中的忠实后，他们的洗礼，因此，当他们来到这个年龄的裁量权，他们将rebaptized ;抑或是为更好地略去他们的洗礼，完全比以baptize他们相信在鞋底上的信仰教会，当他们自己不能够作出正确行为的信念。 Those baptized as infants are to be asked when they have grown up, whether they wish to ratify what their sponsors had promised for them at their baptism, and if they reply that they do not wish to do so, they are to be left to their own will in the matter and not to be forced by penalties to lead a Christian life, except to be deprived of the reception of the Eucharist and of the other sacraments, until they reform.那些受洗婴儿是要问的时候，他们都长大了，他们是否愿意批准什么及其保荐人曾承诺为他们自己的洗礼，如果他们答复说，他们不打算这样做，他们要留给自己自己的意愿，在这件事的，不要强迫刑罚，以做一名基督信徒的生活，除了被剥夺酒会的圣体圣事和其他圣礼，直到他们的改革。
The doctrines here condemned by the Council of Trent, are those of various leaders among the early reformers.该学说在这里谴责安理会的遄达，是那些各领导人之间早期的改革者。 The contradictory of all these statements is to be held as the dogmatic teaching of the Church.矛盾的，所有这些声明是即将举行，作为教条式的教学中的教会。
II.二。 ETYMOLOGY词源
The word Baptism is derived from the Greek word, bapto, or baptizo, to wash or to immerse.这个词的洗礼，是来自希腊字， bapto ，或baptizo ，洗手或浸泡。 It signifies, therefore, that washing is of the essential idea of the sacrament.它标志，因此，洗手是对基本理念的圣餐。 Scripture uses the term baptize both literally and figuratively.经文中使用的术语是baptize都从字面上和形象。 It is employed in a metaphorical sense in Acts 1:5, where the abundance of the grace of the Holy Ghost is signified, and also in Luke 12:50, where the term is referred to the sufferings of Christ in His Passion.这是受聘于一个隐喻意义上的行为， 1:5 ，那里丰富的恩典圣灵是标志着，又在路加福音12:50 ，该词是指痛苦的基督在他的激情。 Otherwise in the New Testament, the root word from which baptism is derived is used to designate the laving with water, and it is employed, when speaking of Jewish lustrations, and of the baptism of John, as well as of the Christian Sacrament of Baptism (cf. Hebrews 6:2; Mark 7:4).否则，在新约圣经，根字，从其中的洗礼，推导是用来指定laving水，它是就业，在谈到犹太lustrations和洗礼的约翰，以及作为基督教圣餐的洗礼（参见希伯来人中以;马克7时04分） 。 In ecclesiastical usage, however, when the terms Baptize, Baptism are employed without a qualifying word, they are intended to signify the sacramental washing by which the soul is cleansed from sin at the same time that water is poured upon the body.在教会使用，但是，当条件baptize ，洗礼是受雇于未经修饰词，他们的原意是象征圣洗，其中的灵魂，是清洗，从单在同一时间内，那就是水泼在尸体上。 Many other terms have been used as descriptive synonyms for baptism both in the Bible and Christian antiquity, as the washing of regeneration, illumination, the seal of God, the water of eternal life, the sacrament of the Trinity, and so on.其他许多条款已被用来作为描述同义词的洗礼，无论是在圣经和基督教的古物，由于洗衣机的再生，照明，密封的神，水的永恒的生命，圣事的三位一体，等等。 In English, the term christen is familiarly used for baptize.在英语，术语命名，是familiarly用于baptize 。 As, however, the former word signifies only the effect of baptism, that is, to make one a Christian, but not the manner and the act, moralists hold that "I christen" could probably not be substituted validly for "I baptize" in conferring the sacrament.作为，但前者字标志，不仅效果洗礼，也就是使一个基督徒，但不同意的方式和行为，道德家认为， "我命名" ，也可能是不可替代的有效，为"我baptize "授予圣餐。
III.三。 DEFINITION定义
The Roman Catechism (Ad parochos, De bapt., 2, 2, 5) defines baptism thus: Baptism is the sacrament of regeneration by water in the word (per aquam in verbo).罗马问答（公元parochos ，德bapt ， 2 ， 2 ， 5 ）定义的洗礼，因此：洗礼是圣餐的再生水字（每aquam在动词） 。 St. Thomas Aquinas (III:66:1) gives this definition: "Baptism is the external ablution of the body, performed with the prescribed form of words."圣托马斯阿奎那（三： 66:1 ） ，让这个定义： "洗礼是外部洗盥的身体，并与指定表格的话" 。 Later theologians generally distinguish formally between the physical and the metaphysical defining of this sacrament.后来神学家一般区分正式与物理和形而上学的界定这个圣餐。 By the former they understand the formula expressing the action of ablution and the utterance of the invocation of the Trinity; by the latter, the definition: "Sacrament of regeneration" or that institution of Christ by which we are reborn to spiritual life.由前他们明白公式表达行动的沐浴和话语的引用三位一体;受到后者，定义： "圣餐的再生" ，或该机构的基督，我们正获得重生，以精神生活。
The term "regeneration" distinguishes baptism from every other sacrament, for although penance revivifies men spiritually, yet this is rather a resuscitation, a bringing back from the dead, than a rebirth.而言， "振兴中华"的区别洗礼，从每一个其他圣事，因为虽然在忏悔revivifies男人精神上的，然而，这是相当复苏，带回了从死里复活，比重生。 Penance does not make us Christians; on the contrary, it presupposes that we have already been born of water and the Holy Ghost to the life of grace, while baptism on the other hand was instituted to confer upon men the very beginnings of the spiritual life, to transfer them from the state of enemies of God to the state of adoption, as sons of God.忏悔并不令我们基督徒;相反，它预示着我们已出生的水和圣灵向生命的恩典，而洗礼的问题，另一方面是为了赋予男人很开端的精神生活，以转移他们从国家的真主的敌人向国家领养，因为神的儿子。
The definition of the Roman Catechism combines the physical and metaphysical definitions of baptism.定义罗马讲授相结合的物理和形而上学的定义洗礼。 "The sacrament of regeneration" is the metaphysical essence of the sacrament, while the physical essence is expressed by the second part of the definition, ie the washing with water (matter), accompanied by the invocation of the Holy Trinity (form). "圣事的再生" ，是形而上的本质的圣餐，而物理本质上是表示，由第二部分的定义，即洗涤水（物） ，并附上援引圣三一（表格） 。 Baptism is, therefore, the sacrament by which we are born again of water and the Holy Ghost, that is, by which we receive in a new and spiritual life, the dignity of adoption as sons of God and heirs of God's kingdom.洗礼，因此，圣餐，使我们再次降生的水和圣灵，也就是使我们得到一个新的和精神生活，人的尊严收养神的儿子和继承人的上帝的王国。
IV.四。 TYPES类型
Having considered the Christian meaning of the term "baptism", we now turn our attention to the various rites which were its forerunners before the New Dispensation.审议了基督教一词的含义"洗礼" ，现在，我们将我们的注意力转向各种仪轨，其中，其先辈在新的豁免。
Types of this sacrament are to be found among the Jews and Gentiles.各类这圣餐是要找到之间的犹太人和外邦人。 Its place in the sacramental system of the Old Law was taken by circumcision, which is called by some of the Fathers "the washing of blood" to distinguish it from "the washing of water".它在圣事制度的旧法是采取包皮环切术，即所谓的一些爸爸"洗血" ，以区别于由"清洗水" 。 By the rite of circumcision, the recipient was incorporated into the people of God and made a partaker in the Messianic promises; a name was bestowed upon him and he was reckoned among the children of Abraham, the father of all believers.由成年礼的割礼，受赠人被吸收到人的神，并提出了partaker在救世主的承诺;名字，是上天赋予他和他的估计，其中儿童亚伯拉罕的，父亲的所有信徒。
Other forerunners of baptism were the numerous purifications prescribed in the Mosaic dispensation for legal uncleannesses.其他先行者的洗礼，被众多purifications明在花叶免除法律uncleannesses 。 The symbolism of an outward washing to cleanse an invisible blemish was made very familiar to the Jews by their sacred ceremonies.象征主义的外向型洗衣机清洗一只无形的污点，是十分熟悉的犹太人当作自己的神圣仪式。 But in addition to these more direct types, both the New Testament writers and the Fathers of the Church find many mysterious foreshadowings of baptism.但除了这些更直接的类型，无论是新约圣经的作家和教会的神父发现不少神秘foreshadowings的洗礼。 Thus St. Paul (1 Corinthians 10) adduces the passage of Israel through the Red Sea, and St. Peter (1 Peter 3) the Deluge, as types of the purification to be found in Christian baptism.因此圣保禄（哥林多前书10 ） adduces通过以色列渡过红海，和圣彼得（ 1彼得3 ）雨淋，因为类型的净化被发现在基督教的洗礼。 Other foreshadowings of the sacrament are found by the Fathers in the bathing of Naaman in the Jordan, in the brooding of the Spirit of God over the waters, in the rivers of Paradise, in the blood of the Paschal Lamb, during Old Testament times, and in the pool of Bethsaida, and in the healing of the dumb and blind in the New Testament.其他foreshadowings的圣餐发现，由父亲在洗澡的naaman在约旦，在育雏的精神，上帝在水域中，在大江大河的天堂，在血液中的逾越节羔羊，在旧约时代，并在泳池中的bethsaida ，并在愈合的哑巴和盲人，在新约圣经。 How natural and expressive the symbolism of exterior washing to indicate interior purification was recognized to be, is plain from the practice also of the heathen systems of religion.如何自然和表现力的象征意义外洗，以显示室内净化被承认为，是平原，从实践中，也对异教徒系统的宗教。 The use of lustral water is found among the Babylonians, Assyrians, Egyptians, Greeks, Romans, Hindus, and others.使用lustral水是发现其中巴比伦人，亚述人，埃及人，希腊人，罗马人，印度人和其他人。 A closer resemblance to Christian baptism is found in a form of Jewish baptism, to be bestowed on proselytes, given in the Babylonian Talmud (Döllinger, First Age of the Church).更紧密的相似性，以基督教的洗礼是发现一种形式的犹太人的洗礼，被赐予的proselytes ，由于在巴比伦塔木德经（ döllinger ，首先是年龄的教会） 。
But above all must be considered the baptism of St. John the Precursor.但上述所有必须考虑的洗礼圣约翰的先导。 John baptized with water (Mark 1) and it was a baptism of penance for the remission of sins (Luke 3).约翰洗礼与水（注1 ） ，它是一个洗礼忏悔，为缓解的罪孽（路加福音3 ） 。 While, then, the symbolism of the sacrament instituted by Christ was not new, the efficacy which He joined to the rite is that which differentiates it from all its types.一会儿，然后，象征性的圣餐是由基督是不是新的，但疗效，他加入到成年礼，就是区别，它从所有类型。 John's baptism did not produce grace, as he himself testifies (Matthew 3) when he declares that he is not the Messias whose baptism is to confer the Holy Ghost.约翰的洗礼，不产风度，正如他自己证明了（马太3 ）时，他宣称，他是不是messias的洗礼，是赋予圣灵。 Moreover, it was not John's baptism that remitted sin, but the penance that accompanied it; and hence St. Augustine calls it (De Bapt. contra Donat., V) "a remission of sins in hope".此外，它不是约翰的洗礼，即汇出单，但忏悔说，伴随着它;所以圣奥古斯丁称它为（德bapt 。矛盾人才库，五） "减刑的罪过，希望" 。 As to the nature of the Precursor's baptism, St. Thomas (III:38:1) declares: The baptism of John was not a sacrament of itself, but a certain sacramental as it were, preparing the way (disponens) for the baptism of Christ." Durandus calls it a sacrament, indeed, but of the Old Law, and St. Bonaventure places it as a medium between the Old and New Dispensations. It is of Catholic faith that the Precursor's baptism was essentially different in its effects from the baptism of Christ, It is also to be noted that those who had previously received John's baptism had to receive later the Christian baptism (Acts 19).至于性质先导的洗礼，圣托马斯（三： 38:1 ）宣称：洗礼的约翰不是圣事的本身，而是某圣事，因为它被编写方式（ disponens ）洗礼基督" 。 durandus称它为从楼上掉了，实在的，而是由旧法，及圣文德地方，它作为一种媒体之间的新老dispensations ，这是天主教信仰的先导的洗礼，有本质的不同，在它的影响，从洗礼的基督，这也是值得注意的是，那些先前曾收到约翰的洗礼，不得不接受后来基督教洗礼（使徒19 ） 。
V. INSTITUTION OF THE SACRAMENT五，体制的圣餐
That Christ instituted the Sacrament of Baptism is unquestionable.基督提起圣事的洗礼，是不容置疑的。 Rationalists, like Harnack (Dogmengeschichte, I, 68), dispute it, only by arbitrarily ruling out the texts which prove it.理性，喜欢的Harnack （ dogmengeschichte ，我， 68岁） ，发生争执，只有任意排除文本，其中可以证明这一点。 Christ not only commands His Disciples (Matthew 28:19) to baptize and gives them the form to be used, but He also declares explicitly the absolute necessity of baptism (John 3): "Unless a man be born again of water and the Holy Ghost, he can not enter into the Kingdom of God."基督不仅命令他的门徒（马太28:19 ） baptize并让他们在表格上使用，但他也明确宣示绝对有必要的洗礼（约翰3 ） ： "除非一个人出生，又水和圣地鬼，他也不能进入神的国度" 。 Moreover, from the general doctrine of the Church on the sacraments, we know that the efficacy attached to them is derivable only from the institution of the Redeemer.此外，从一般的理论教会圣礼，我们知道疗效的重视，他们是唯一获得的，由该机构的救赎。
When, however, we come to the question as to when precisely Christ instituted baptism, we find that ecclesiastical writers are not agreed.但是，当我们来到这个问题，至于何时正是基督提起洗礼，我们发现教会作家，不获通过。 The Scriptures themselves are silent upon the subject.圣经本身是沉默后，这项议题。 Various occasions have been pointed out as the probable time of institution, as when Christ was Himself baptized in the Jordan, when He declared the necessity of the rebirth to Nicodemus, when He sent His Apostles and Disciples to preach and baptize.在不同场合都指出，由于可能出现的时候所，当基督被自己的洗礼，在约旦，当他宣布的必要性重生，以尼哥底母，当他派遣他的门徒和弟子传教和baptize 。
The first opinion was quite a favorite with many of the Fathers and Schoolmen, and they are fond of referring to the sanctification of the baptismal water by contact with the flesh of the God-man.第一个意见是相当喜爱，与许多的父亲和schoolmen的，他们喜欢指中共成圣的洗礼水的接触与肉体的神人。 Others, as St. Jerome and St. Maximus, appear to assume that Christ baptized John on this occasion and thus instituted the sacrament.其他人，正如圣杰罗姆和圣鲆，似乎认定基督受洗约翰这一次，并因此建立了圣体。 There is nothing, however, in the Gospels to indicate that Christ baptized the Precursor at the time of His own baptism.没有什么，但是，在福音表明耶稣受洗的先导当时他自己的洗礼。 As to the opinion that it was in the colloquy with Nicodemus that the sacrament was instituted, it is not surprising that it has found few adherents.至于认为，它在座谈会与尼哥底母认为圣餐被提起，这是不足为奇的，它已发现数附和。 Christ's words indeed declare the necessity of such an institution, but no more.基督的话确实申报的必要性，这样的一个机构，但没有更多。 It seems also very unlikely that Christ would have instituted the sacrament in a secret conference with one who was not to be a herald of its institution.这似乎也不太可能，基督会已建立了圣体在一个秘密的会议，其中一个人是不是一个先声，其机构。
The more probable opinion seems to be that baptism, as a sacrament, had its origin when Christ commissioned His Apostles to baptize, as narrated in John 3 and 4.更可能的舆论似乎是说的洗礼，作为一个圣餐，有其起源的时候，基督委托他的门徒，以baptize ，作为叙述约翰第3和第4 。 There is nothing directly in the text as to the institution, but as the Disciples acted evidently under the instruction of Christ, He must have taught them at the very outset the matter and form of the sacrament which they were to dispense.有什么直接在文本中，作为该机构的，但由于弟子担任明显的指示下，基督里，他要告诉他们，在一开始就此事与形式的圣餐他们被免除。 It is true that St. John Chrysostom (Hom., xxviii in Joan.), Theophylactus (in cap. iii, Joan.), and Tertullian (De Bapt., c. ii) declare that the baptism given by the Disciples of Christ as narrated in these chapters of St. John was a baptism of water only and not of the Holy Ghost; but their reason is that the Holy Ghost was not given until after the Resurrection.这是事实圣约翰金口（ hom. ，二十八，在邓务滋女士） ， theophylactus （章第三节，邓务滋女士） ，和戴尔都良（德bapt ，长二）申报洗礼，由弟子基督作为旁白，在这些章节中圣约翰是一个洗礼的水不仅不是圣灵，但其理由却是认为圣灵没有给予直到复活之后。 As theologians have pointed out, this is a confusion between the visible and the invisible manifestation of the Holy Spirit.作为神学家所指出的那样，这是一个混乱之间有形和无形的表现圣灵。 The authority of St. Leo (Ep. xvi ad Episc. Sicil.) is also invoked for the same opinion, inasmuch as he seems to hold that Christ instituted the sacrament when, after His rising from the dead, He gave the command (Matthew 28): "Go and teach . . . baptizing"; but St. Leo's words can easily be explained otherwise, and in another part of the same epistle he refers to the sanction of regeneration given by Christ when the water of baptism flowed from His side on the Cross; consequently, before the Resurrection.权威圣利奥（ ep.十六专案episc 。 sicil ）也引用相同的看法，因为他似乎认为基督设立了圣餐的时候，经过他的崛起从死中，他先后指挥（马修。 28 ） ： "去教导… … 。洗礼" ，但圣利奥的话，可以很容易被解释，否则，而在另一部分，同时书信，他是指以制裁的再生所给予的基督当水的洗礼流到从他的方就两岸关系;因此，在复活。 All authorities agree that Matthew 28, contains the solemn promulgation of this sacrament, and St. Leo does not seem to intend more than this.所有有关当局同意马太28日，载有庄严颁布这项圣餐和圣利奥似乎并不打算比这更多。 We need not delay on the arguments of those who declare baptism to have been necessarily established after Christ's death, because the efficacy of the sacraments is derived from His Passion.我们不必推迟对论点的人士申报的洗礼，已建立了一定后，基督之死的，因为功效圣礼，是来自他的激情。 This would prove also that the Holy Eucharist was not instituted before His death, which is untenable.这将证明，也表示，圣体圣事，是不是提起他死之前，这是根本站不住脚的。 As to the frequent statement of the Fathers that the sacraments flowed from the side of Christ upon the Cross, it is enough to say that beyond the symbolism found therein, their words can be explained as referring to the death of Christ, as the meritorious cause or perfection of the sacraments, but not necessarily as their time of institution.至于频繁声明的父亲说，圣礼流到从侧面基督后，在十字架上，但它足以说超出了象征发现的，他们的话，可以解释为是指死亡的基督，作为建功立业的事业或完善的圣礼，但未必是因为他们当时的机构。
All things considered, we can safely state, therefore, that Christ most probably instituted baptism before His Passion.经考虑各项因素，我们可以在安全状态，因此，基督极有可能提起的洗礼之前，他的激情。 For in the first place, as is evident from John 3 and 4, Christ certainly conferred baptism, at least by the hands of His Disciples, before His Passion.为摆在首位，这一点从约翰第3和第4 ，基督赋予一定的洗礼，至少交给他的弟子，在他的激情。 That this was an essentially different rite from John the Precursor's baptism seems plain, because the baptism of Christ is always preferred to that of John, and the latter himself states the reason: "I baptize with water . . . [Christ] baptizeth with the Holy Ghost" (John 1).这是一个本质不同的成年礼，由约翰先导的洗礼，似乎平原，因为洗礼的基督总是倾向于认为，约翰，后者自己国家的理由是： "我baptize水… … 。 [基督] baptizeth与圣灵" （约翰福音1 ） 。 In the baptism given by the Disciples as narrated in these chapters we seem to have all the requisites of a sacrament of the New Law:在洗礼，由弟子作为旁白，在这些章节我们似乎已经全部条件，一个圣餐的新的法律：
the external rite,对外礼仪
the institution of Christ, for they baptized by His command and mission, and该机构的基督，因为他们的洗礼，他的指挥和使命感，并
the conferring of grace, for they bestowed the Holy Ghost (John 1).该赋予的恩典，因为他们赐予的圣灵（约翰1 ） 。
In the second place, the Apostles received other sacraments from Christ, before His Passion, as the Holy Eucharist at the Last Supper, and Holy orders (Conc. Trid., Sess. XXVI, c. i).在第二位，使徒们收到其他圣礼由基督之前，他的激情，因为圣体圣事，在最后的晚餐，和圣令（ conc. trid ， sess 。二十六，长一） 。 Now as baptism has always been held as the door of the Church and the necessary condition for the reception of any other sacrament, it follows that the Apostles must have received Christian baptism before the Last Supper.现在，作为洗礼，一直举行的大门，教会和必要条件，以便接收其他任何圣餐，它跟随使徒们必须接受基督教洗礼之前最后的晚餐。 This argument is used by St. Augustine (Ep. clxiii, al. xliv) and certainly seems valid.这个论点是用圣奥古斯丁（ ep. clxiii ，铝。 XLIV ）号和肯定，似乎有效。 To suppose that the first pastors of the Church received the other sacraments by dispensation, before they had received baptism, is an opinion with no foundation in Scripture or Tradition and devoid of verisimilitude.假定第一牧师的教会收到其他圣礼由配药前，他们接到的洗礼，是一个民意没有基础经文或传统和缺乏逼真。 The Scriptures nowhere state that Christ Himself conferred baptism, but an ancient tradition (Niceph., Hist. eccl, II, iii; Clem. Alex. Strom., III) declares that He baptized the Apostle Peter only, and that the latter baptized Andrew, James, and John, and they the other Apostles.圣经无处国家基督亲自授予洗礼，而是一种古老的传统（ niceph. ，历史。 eccl第一，二，三;克兰姆。徐家。 strom ，三）宣布他受洗使徒彼得只，并认为后者的洗礼，郑家富詹姆斯，约翰，他们其余的使徒。
VI.六。 MATTER AND FORM OF THE SACRAMENT此事与形式的圣餐
(1) Matter （ 1 ）事
In all sacraments we treat of the matter and the form.在所有圣礼，我们对待的问题，并填报。 It is also usual to distinguish the remote matter and the proximate matter.这也是一贯的，以分清偏远此事，并近因此事。 In the case of baptism, the remote matter is natural and true water.在案件的洗礼，偏远件事是很自然和真实的水。 We shall consider this aspect of the question first.我们会考虑这方面的问题。
(a) Remote matter （一）遥控事
It is of faith (de fide) that true and natural water is the remote matter of baptism.这是信仰（德正当）表示，真实而自然的，水是偏远的事的洗礼。 In addition to the authorities already cited, we may also mention the Fourth Council of the Lateran (c. i).此外向当局已列举，我们还可以提第四届理事会的lateran （丙一） 。
Some of the early Fathers, as Tertullian (De Bapt., i) and St. Augustine (Adv. Hær., xlvi and lix) enumerate heretics who rejected water entirely as a constituent of baptism.一些早期的父亲，因为戴尔都良（德bapt ， I ）和圣奥古斯丁（ adv. hær ，四十六和LIX ）号列举异端的人拒绝水完全作为一种成分的洗礼。 Such were the Gaians, Manichians, Seleucians, and Hermians.这种被gaians ， manichians ， seleucians ， hermians 。 In the Middle Ages, the Waldensians are said to have held the same tenet (Ewald, Contra Walden., vi).在中世纪， waldensians据说都持相同特尼特（埃瓦尔德，矛盾华登，六） 。 Some of the sixteenth century reformers, while accepting water as the ordinary matter of this sacrament, declared that when water could not be had, any liquid could be used in its place.一些16世纪的改革者，同时接受水作为普通的事，这圣餐，宣布时，水不能过，任何液体，可用于代行其职务。 So Luther (Tischr., xvii) and Beza (Ep., ii, ad Till.).所以路德（ tischr. ，第十七章）和beza （ ep. ，二，专案至今） 。 It was in consequence of this teaching that certain of the Tridentine canons were framed.这是后果，这种教学一定的德律但丁门炮的具体办法。 Calvin held that the water used in baptism was simply symbolic of the Blood of Christ (Instit., IV, xv).卡尔文认为，所用的水的洗礼，只不过是象征性的血液中的基督（ instit. ，四，十五） 。
As a rule, however, those sects which believe in baptism at the present time, recognize water as the necessary matter of the sacrament.作为一项规则，但是，这些支派，其中信奉的洗礼，在当今时代，认识到水作为必备事项的圣餐。
Scripture is so positive in its statements as to the use of true and natural water for baptism that it is difficult to see why it should ever be called in question.经文是那么积极，在其声明中，以使用真实而自然之水的洗礼，这是很难理解为什么它应该永远受到质疑。 Not only have we the explicit words of Christ (John 3:5) "Unless a man be born again of water", etc., but also in the Acts of the Apostles and the Epistles of St. Paul there are passages that preclude any metaphorical interpretation.我们不仅明确基督的话（约翰3点05分） ， "除非一个人出生，再次水" ，等等，而且也表现在行为的使徒和教会的圣保罗有段落排除任何隐喻解释。 Thus (Acts 10:47) St. Peter says "Can any man forbid water, that these should not be baptized?"因此， （使徒行10:47 ）圣彼得说： "能有任何人不许水，这些不应被洗礼" ？ In the eighth chapter of the Acts is narrated the episode of Philip and the eunuch of Ethiopia, and in verse 36 we read: "They came to a certain water; and the eunuch said: See, here is water: what doth hinder me from being baptized?"在第八章中的行为是叙述事件的菲利普和宦官的埃塞俄比亚，并在韵文36我们读到： "他们来到某水和宦官说：看，这里是水：什么doth妨碍我从正在洗礼" ？
Equally positive is the testimony of Christian tradition.同样积极的，是见证基督信仰的传统。 Tertullian (op. cit.) begins his treatise: "The happy sacrament of our water".戴尔都良（同前）开始他的论文： "快乐圣餐我们的水" 。 Justin Martyr (Apol., I) describes the ceremony of baptism and declares: Then they are led by us to where there is water .贾斯汀烈士（ apol. ， I ）的叙述典礼的洗礼，并宣布：那么他们是带领我们到那里的水。 . 。 . 。 and then they are laved in the water". St. Augustine positively declares that there is no baptism without water (Tr. xv in Joan.). The remote matter of baptism, then, is water, and this taken in its usual meaning. Theologians tell us consequently that what men would ordinarily declare water is valid baptismal material, whether it be water of the sea, or fountain, or well, or marsh; whether it be clear or turbid; fresh or salty; hot or cold; colored or uncolored. Water derived from melted ice, snow, or hail is also valid. If, however, ice, snow, or hail be not melted, they do not come under the designation water. Dew, sulfur or mineral water, and that which is derived from steam are also valid matter for this sacrament. As to a mixture of water and some other material, it is held as proper matter, provided the water certainly predominates and the mixture would still be called water. Invalid matter is every liquid that is not usually designated true water. Such are oil, saliva, wine, tears, milk, sweat, beer, soup, the juice of fruits, and any mixture containing water which men would no longer call water. When it is doubtful whether a liquid could really be called water, it is not permissible to use it for baptism except in case of absolute necessity when no certainly valid matter can be obtained.然后他们laved在水" 。圣奥古斯丁积极宣称不存在的洗礼之水（ tr.十五，在邓务滋女士） 。偏远事的洗礼，那么，水，而这在其通常的意义。神学家告诉我们，因此说什么男人通常申报水是有效的洗礼材料，不论它是水的海洋，或喷泉，或好，或马师;是否清晰或混浊;新鲜或太咸;高温或低温;有色或uncolored水来自融化的冰，雪或冰雹，也是有效的。但是，如果冰，雪，冰雹或不融化，它们不属于指定用水。露水，硫或矿泉水，并认为这是来自蒸汽，也有效的事，这圣餐，至于混合水和一些其他材料，它是举行适当的问题，提供了水，肯定占主导地位和混合物仍然被称为水。无效的事，是每一个液体是通常不是真正的指定用水等都是石油，唾液，酒，眼泪，牛奶和汗水，啤酒，汤，果汁，水果，以及任何混合物含有水，男人将不再称水的时候，这是令人怀疑是否有液体可真正称得上是水，它是不容许的，以用它来洗除的情况下绝对有必要的时候，没有一定有效的事，可以得到的。
On the other hand, it is never allowable to baptize with an invalid liquid.在另一方面，这是从来没有允许的，以baptize与无效液体。 There is a response of Pope Gregory IX to the Archbishop of Trondhjem in Norway where beer (or mead) had been employed for baptism.有一个响应罗马教皇格雷戈里九大主教trondhjem在挪威的啤酒（或蜂蜜酒）已受聘的洗礼。 The pontiff says: "Since according to the Gospel teaching, a man must be born again of water and the Holy Ghost, those are not to be considered validly baptized who have been baptized with beer" (cervisia).教宗说： "因为根据福音教学中，一名男子必须重生的水和圣灵，那是不被视为有效的洗礼，他们已受洗与啤酒" （ cervisia ） 。 It is true that a statement declaring wine to be valid matter of baptism is attributed to Pope Stephen II, but the document is void of all authority (Labbe, Conc., VI).这是事实一份声明中宣布葡萄酒视为有效此事的洗礼，是由于教皇斯蒂芬第二，但这份文件是无效的一切事务管理局（拉比浓度，六） 。
Those who have held that "water" in the Gospel text is to be taken metaphorically, appeal to the words of the Precursor (Matthew 3), "He shall baptize you in the Holy Ghost and fire".那些认为"水"的福音文本是将要采取的比喻，呼吁话前驱（马太3 ） ， "他应baptize你在圣灵与火" 。 As "fire" must certainly be only a figure of speech here, so must "water" in the other texts.至于"火"一定只是一个修辞格在这里，所以一定要"水" ，在其他文本。 To this objection, it may be replied that the Christian Church, or at least the Apostles themselves, must have understood what was prescribed to be taken literally and what figuratively.这个反对，就可能会回答说，基督教的教堂，或者至少是使徒们自己，就必须了解什么是处方将要采取的字面意义是什么形象。 The New Testament and church history prove that they never looked on fire as a material for baptism, while they certainly did require water.新约圣经和教会的历史充分证明，他们从未找过防火作为材料的洗礼，而他们当然也需要水。 Outside of the insignificant sects of Seleucians and Hermians, not even heretics took the word "fire" in this text in its literal meaning.地以外的微不足道教派的seleucians和hermians ，甚至没有异端了字， "火"在这个文本在其字面含义。 We may remark, however, that some of the Fathers, as St. John Damascene (Orth. Fid., IV, ix), concede this statement of the Baptist to have a literal fulfillment in the Pentecostal fiery tongues.我们可以说话，不过，这部分的父亲，作为圣约翰大马士革（ orth. FID法，第四，第九） ，承认这个声明浸会有一个圆满的字面在五旬节火热的舌头。 They do not refer it, however, literally to baptism.他们这样做，不是指它，但是，从字面上来看，以洗礼。 That water alone is the necessary matter of this sacrament depends of course on the will of Him Who instituted it, although theologians discover many reasons why it should have been chosen in preference to other liquids.水单是必要的事，这圣餐取决于当然对将他的人提起它，虽然神学家发现，原因很多，它应该已经选择了优先于其他液体。 The most obvious of these is that water cleanses and purifies more perfectly than the others, and hence the symbolism is more natural.最明显的是，水净化和净化更加完美，比其他的，所以象征意义，是更接近自然的。
(b) Proximate matter （二）近因事
The proximate matter of baptism is the ablution performed with water.近因件事的洗礼是洗盥与水。 The very word "baptize", as we have seen, means a washing.极字" baptize " ，正如我们所看到的，是指进行清洗。
Three forms of ablution have prevailed among Christians, and the Church holds them all to be valid because they fulfill the requisite signification of the baptismal laving.三种形式的洗盥占了上风基督教徒，教堂里举行他们的所有物质都可以有效，因为他们履行必要意义的洗礼laving 。 These forms are immersion, infusion, and aspersion.这些形式都浸泡，输液，并aspersion 。 The most ancient form usually employed was unquestionably immersion.最古老的形式，通常会雇用无疑是浸没。 This is not only evident from the writings of the Fathers and the early rituals of both the Latin and Oriental Churches, but it can also be gathered from the Epistles of St. Paul, who speaks of baptism as a bath (Ephesians 5:26; Romans 6:4; Titus 3:5).这不仅是显而易见的，从写作的父亲，并尽早礼仪无论是拉美和东方教会部，但它也可以搜集到的书信的圣保罗，他们说话的洗礼，作为浴（以弗所5时26分;入乡随俗六四;弟兄3时05分） 。 In the Latin Church, immersion seems to have prevailed until the twelfth century.在拉丁美洲教会，沉浸似乎已经占了上风，直到12世纪。 After that time it is found in some places even as late as the sixteenth century.之后，我们每次都发现，在有些地方甚至迟至16世纪。 Infusion and aspersion, however, were growing common in the thirteenth century and gradually prevailed in the Western Church.输液及aspersion ，不过，长势普遍在13世纪逐渐盛行于西方教会。 The Oriental Churches have retained immersion, though not always in the sense of plunging the candidate's entire body below the water.东方教会仍保留浸泡，但并不总是在责任感投身候选人的整个身体下面水。 Billuart (De Bapt., I, iii) says that commonly the catechumen is placed in the font, and then water is poured upon the head. billuart （德bapt ，一，三）表示，常见的catechumen是放置在字体，然后水是浇后头部。 He cites the authority of Goar for this statement.他举出的权威goar为这项声明。
Although, as we have said, immersion was the form of baptism that generally prevailed in the early ages, it must not thereby be inferred that the other forms of infusion and aspersion were not also employed and held to be valid.虽然，我们已经说过，沉浸于形式的洗礼，一般占了上风，在早期年龄，也不能因而推断，其他形式的输液及aspersion人是不是还聘用，并举行视为有效。 In the case of the sick or dying, immersion was impossible and the sacrament was then conferred by one of the other forms.在案件患病或死亡，沉浸是不可能和圣餐当时所赋予其中的其他形式。 This was so well recognized that infusion or aspersion received the name of the baptism of the sick (baptismus clinicorum).这是这么好承认输液或aspersion收到的名字洗礼有病（ baptismus clinicorum ） 。 St. Cyprian (Epistle 75) declares this form to be valid.圣塞浦路斯（书信75 ）宣布此表为有效。 From the canons of various early councils we know that candidates for Holy orders who had been baptized by this method seem to have been regarded as irregular, but this was on account of the culpable negligence supposed to be manifested in delaying baptism until sick or dying.从大炮的各种早期议会我们知道候选人为圣订单已受洗用此方法似乎都被视为不正常，但这是对户口的罪责疏忽要体现在拖延的洗礼，直到生病或死亡。 That such persons, however, were not to be rebaptized is an evidence that the Church held their baptism to be valid.这种人，然而，被不被rebaptized是一个证据，证明教堂举行了洗礼才有效。 It is also pointed out that the circumstances under which St. Paul (Acts 16) baptized his jailer and all his household seem to preclude the use of immersion.它也指出，在何种情况下，圣保罗（使徒16 ）的洗礼，他的看守和他的全体家庭似乎排除使用浸没。 Moreover, the acts of the early martyrs frequently refer to baptizing in prisons where infusion or aspersion was certainly employed.此外，行为的早期烈士中经常提到洗礼，在监狱输液或aspersion肯定是受雇于。
By the present authorized ritual of the Latin Church, baptism must be performed by a laving of the head of the candidate.按当前授权仪式的拉美教会的洗礼，必须由一个laving的首长人选。 Moralists, however, state that in case of necessity, the baptism would probably be valid if the water were applied to any other principal part of the body, as the breast or shoulder.道德家，但是，国家在危急情况，洗礼可能会有效，如果水适用于任何其他主要的身体部分，由于乳房或肩膀。 In this case, however, conditional baptism would have to be administered if the person survived (St. Alphonsus, no. 107).在这种情况下，不过，有条件的洗礼，将须经管如果此人幸存（圣阿方，没有107号） 。 In like manner they consider as probably valid the baptism of an infant in its mother's womb, provided the water, by means of an instrument, would actually flow upon the child.同样地，他们认为可能是有效的洗礼，一名婴儿在其母亲的子宫内，提供水，即通过一种工具，实际上能够流通后，对儿童不利。 Such baptism is, however, later to be repeated conditionally, if the child survives its birth (Lehmkuhl, n. 61).这样的洗礼，但后来被反复有条件，如果儿童生存，其出生（ lehmkuhl ， 12月31日61 ） 。
It is to be noted that it is not sufficient for the water to merely touch the candidate; it must also flow, otherwise there would seem to be no real ablution.这是值得注意的是，它是不足够的水，仅触及候选人;它也必须流动，否则会似乎就没有真正的沐浴。 At best, such a baptism would be considered doubtful.在最好的，这样的洗礼，将被视为可疑的。 If the water touches only the hair, the sacrament has probably been validly conferred, though in practice the safer course must be followed.如果水触及只有头发，圣餐可能已授予有效，但在实际执行过程中的安全所必须遵循的。 If only the clothes of the person have received the aspersion, the baptism is undoubtedly void.如果只是衣服的人都收到了aspersion ，洗礼，无疑是无效的。
The water to be employed in solemn baptism should also be consecrated for the purpose, but of this we shall treat in another section of this article.水中，使受聘在庄严的洗礼，也应该consecrated为目的的，但，这也是我们在对待另一段的这篇文章。 It is necessary in baptizing to make use of a threefold ablution in conferring this sacrament, by reason of the prescription of the Roman ritual.这是必要的洗礼，使利用三重洗盥授予这一圣餐，因处方罗马的例行公事。 This necessarily refers, however, to the liceity, not to the validity of the ceremony, as St. Thomas (III:66:8) and other theologians expressly state.这不一定是指，但要liceity ，而不是有效性仪式，为圣托马斯（三： 66:8 ）和其他神学家明确状态。
The threefold immersion is unquestionably very ancient in the Church and apparently of Apostolic origin.三重沉浸无疑是十分古老的，在教会和明显的使徒的起源。 It is mentioned by Tertullian (De cor. milit., iii), St. Basil (De Sp. S., xxvii), St. Jerome (Dial. Contra Luc., viii), and many other early writers.这是所提到的戴尔都良（德肺心病。 milit ，三） ，圣罗勒（德藻美国，二十七） ，圣杰罗姆（ dial.矛盾吕克，八） ，以及其他许多早期的作家。 Its object is, of course, to honor the three Persons of the Holy Trinity in whose name it is conferred.其目的，当然是为了荣誉， 3人的圣三一在他的名字，它是授予。 That this threefold ablution was not considered necessary to the validity of the sacrament, however, is plain.这三重洗盥被视为没有必要的有效性圣事，但是，是平原。 In the seventh century the Fourth Council of Toledo (633) approved the use of a single ablution in baptism, as a protest against the false trinitarian theories of the Arians, who seem to have given to the threefold immersion a significance which made it imply three natures in the Holy Trinity.在第七世纪第四届理事会托莱多（ 633 ）核准使用一个单一的沐浴中的洗礼，作为抗议，反对虚假三位一体理论的arians ，似乎已考虑到三倍浸泡，意义之重大，它意味着3天性，在圣三一。 To insist on the unity and consubstantiality of the three Divine Persons, the Spanish Catholics adopted the single ablution and this method had the approval of Pope Gregory the Great (I, Ep. xliii).要坚持团结和consubstantiality的三大神圣的人，西班牙天主教会通过单一浴室和这种方法已批准教皇格里高利大（我的EP 。四十三） 。 The Eunomian heretics used only one immersion and their baptism was held invalid by the First Council of Constantinople (can. vii); but this was not on account of the single ablution, but apparently because they baptized in the death of Christ.该eunomian异端只用了一个沉浸及其洗礼举行无效，由第一届理事会君士坦丁堡（ can.七） ，而这是不是就交代了单洗盥，但显然是因为他们的洗礼，在死亡的基督。 The authority of this canon is, moreover, doubtful at best.权威的，这是佳能公司，而且，令人怀疑在最好的。
(2) Form （ 2 ）表格
The requisite and sole valid form of baptism is: "I baptize thee (or This person is baptized) in the name of the Father and of the Son and of the Holy Ghost."必要的，唯一有效的形式，洗礼是： "我baptize祢（或这个人是受洗） ，在父亲的姓名和子和圣灵" 。 This was the form given by Christ to His Disciples in the twenty-eighth chapter of St. Matthew's Gospel, as far, at least, as there is question of the invocation of the separate Persons of the Trinity and the expression of the nature of the action performed.这是形式所给予的基督对他的弟子们在第二十八章圣马太福音，因为至目前为止，至少有问题，引用了另人三位一体，并表达了大自然的行动表现。 For the Latin usage: "I baptize thee", etc., we have the authority of the Council of Trent (Sess. VII, can. iv) and of the Council of Florence in the Decree of Union.为拉丁语用法： "我baptize祢"等，我们有安理会的权威的遄达（ sess.七，可第四节）和部长理事会佛罗伦萨在该法令的联盟。 In addition we have the constant practice of the whole Western Church.此外，我们也不断的实践中，整个西方教会。 The Latins also recognize as valid the form used by the Greeks: "This servant of Christ is baptized", etc. The Florentine decree acknowledges the validity of this form and it is moreover recognized by the Bull of Leo X, "Accepimus nuper", and of Clement VII, "Provisionis nostrae."该拉丁人也承认为有效的形式，所用的希腊人说： "这仆人耶稣受洗的" ，等等。佛罗伦萨法令承认的有效性，这种形式，它是公认的，而且是由牛市的利奥十， " accepimus最近谈论"和克莱门特第七章" provisionis nostrae " 。 Substantially, the Latin and Greek forms are the same, and the Latin Church has never rebaptized Orientals on their return to unity.实质上，拉丁语和希腊语形式都是一样的，和拉丁教会从未rebaptized东方人对他们返回的团结。 At one time some Western theologians disputed the Greek form, because they doubted the validity of the imperative or deprecatory formula: "Let this person be baptized" (baptizetur).在同一时间，一些西方神学家有争议的希腊形式，因为他们怀疑的有效性，迫切需要或贬低公式： "让这个人受洗" （ baptizetur ） 。 As a matter of fact, however, the Greeks use the indicative, or enuntiative, formula: "This person is baptized" (baptizetai, baptizetur).如儿戏，但实际上，该希腊人使用的指示，或enuntiative ，公式为： "此人是受洗" （ baptizetai ， baptizetur ） 。 This is unquestionable from their Euchologies, and from the testimony of Arcudius (apud Cat., tit. ii, cap. i), of Goar (Rit. Græc. Illust.), of Martène (De Ant. Eccl. Rit., I) and of the theological compendium of the schismatical Russians (St. Petersburg, 1799).这是不容置疑的，从他们的euchologies ，从证词arcudius （ apud猫，铁，第二章） ， goar （ rit. græc 。 illust ） ， martène （德蚂蚁。 eccl 。 rit 。 ，我）和神学汇编的schismatical俄罗斯（圣彼得堡， 1799年） 。 It is true that in the decree for the Armenians, Pope Eugene IV uses baptizetur, according to the ordinary version of this decree, but Labbe, in his edition of the Council of Florence seems to consider it a corrupt reading, for in the margin he prints baptizatur.这是事实，在该法令为亚美尼亚人，教皇尤金四用途baptizetur ，根据普通版的这项法令，但拉比，在他的版理事会佛罗伦萨似乎认为这是一个贪官读，在他的保证金版画baptizatur 。 It has been suggested by Goar that the resemblance between baptizetai and baptizetur is responsible for the mistake.有人曾建议由goar认为相似之间baptizetai和baptizetur负责的错误。 The correct translation is, of course, baptizatur.正确翻译的，当然是baptizatur 。
In administering this sacrament it is absolutely necessary to use the word "baptize" or its equivalent (Alex. VIII, Prop. damn., xxvii), otherwise the ceremony is invalid.在管理这个圣餐，这是绝对有必要用" baptize "或其等值（ alex.第八， prop.妈，二十七） ，否则，签署仪式是无效的。 This had already been decreed by Alexander III (Cap. Si quis, I, x, De Bapt.), and it is confirmed by the Florentine decree.这已经颁布的亚历山大三世（第斯什么，我， X ，黑德bapt ） ，它证实了佛罗伦萨法令。 It has been the constant practice of both the Latin and Greek Churches to make use of words expressing the act performed.它一直不断的实践中都拉丁语和希腊语教会使用的话，表达行为。 St. Thomas (III:66:5) says that since an ablution may be employed for many purposes, it is necessary that in baptism the meaning of the ablution be determined by the words of the form.圣托马斯（三： 66:5 ）说，因为洗盥可为多种用途，这是必要的，在受洗的意义，该洗盥决定的话，该表格。 However, the words: "In the name of the Father", etc., would not be sufficient by themselves to determine the sacramental nature of the ablution.不过，话是： "在父亲的姓名"等，将不会有足够的，由自己决定圣事的性质以及洗盥。 St. Paul (Colossians 3) exhorts us to do all things in the name of God, and consequently an ablution could be performed in the name of the Trinity to obtain restoration of health.圣保禄他们（三）提倡我们做的一切事情，在上帝的名义，因此一个个沐浴，可在演出的名义，三位一体，以获得恢复健康。 Therefore it is that in the form of this sacrament, the act of baptism must be expressed, and the matter and form be united to leave no doubt of the meaning of the ceremony.因此，它是在形式，这圣餐，该法案的洗礼，必须表示，事情并形成团结的离开毫无疑问的意思了仪式。
In addition to the necessary word "baptize", or its equivalent, it is also obligatory to mention the separate Persons of the Holy Trinity.除了必要的词" baptize "或同等学历，这也是义不容辞的责任提独立人士的圣三一。 This is the command of Christ to His Disciples, and as the sacrament has its efficacy from Him Who instituted it, we can not omit anything that He has prescribed.这是指挥的基督，以他的弟子，并作为圣餐有其功效，从他的人提起它，我们就不能省略的东西，他已明。 Nothing is more certain than that this has been the general understanding and practice of the Church.没有比这更一定比这已是普遍的理解和实践的教会。 Tertullian tells us (De Bapt., xiii): "The law of baptism (tingendi) has been imposed and the form prescribed: Go, teach the nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost."戴尔都良告诉我们， （德bapt ，十三） ： "法律的洗礼（ tingendi ）一直在施加和形式明：去吧，教导国，他们的洗礼，在父亲的姓名和子和圣灵" St. Justin Martyr (Apol., I) testifies to the practice in his time.圣贾斯汀烈士（ apol. ， I ）的证明，到实践中，在他的时代了。 St. Ambrose (De Myst., IV) declares: "Unless a person has been baptized in the name of the Father and of the Son and of the Holy Ghost, he can not obtain the remission of his sins," St. Cyprian (Ad Jubaian.), rejecting the validity of baptism given in the name of Christ only, affirms that the naming of all the Persons of the Trinity was commanded by the Lord (in plena et adunata Trinitate).圣刘汉铨（德神秘岛，四）宣称： "除非某人已被洗礼，在父亲的姓名和子和圣灵，他不能获得减刑，他的罪孽， "圣塞浦路斯（专案jubaian ） ，拒绝了有效性的洗礼，在名称的基督只，申明命名所有的人三位一体，是由主（ plena等adunata trinitate ） 。 The same is declared by many other primitive writers, as St. Jerome (IV, in Matt.), Origen (De Princ., i, ii), St. Athanasius (Or. iv, Contr. Ar.), St. Augustine (De Bapt., vi, 25).同样是宣布由其他许多原始的作家，正如圣杰罗姆（四，在马特） ，渊源（德原理，一，二） ，圣athanasius （ or.四，可控。氩） ，圣奥古斯丁（德bapt ，六， 25 ） 。 It is not, of course, absolutely necessary that the common names Father, Son, and Holy Ghost be used, provided the Persons be expressed by words that are equivalent or synonymous.它当然不是，我们绝对有必要指出，共同的名字，父亲，儿子，和圣灵使用，所提供的有关人士表达的话是相等或同义的。 But a distinct naming of the Divine Persons is required and the form: "I baptize thee in the name of the Holy Trinity", would be of more than doubtful validity.但是，一个独特的命名神圣的人，是需要与形式： "我baptize在你的名字圣三一" ，将以上疑问的有效性。
The singular form "In the name", not "names", is also to be employed, as it expresses the unity of the Divine nature.奇异形式" ，在名称" ，而不是"姓名" ，也将委聘，因为它体现了团结的神性。 When, through ignorance, an accidental, not substantial, change has been made in the form (as In nomine patriâ for Patris), the baptism is to be held valid.时，借无知，是一个偶然的，不是实质性的改变已经取得的形式（如在nomine patriâ为patris ） ，洗礼，是即将举行的有效期。
The mind of the Church as to the necessity of serving the trinitarian formula in this sacrament has been clearly shown by her treatment of baptism conferred by heretics.心中的教会，以必要性，服务三位一体的公式，在这圣餐已经清楚地表明了她的治疗洗礼所赋予的异端。 Any ceremony that did not observe this form has been declared invalid.任何仪式上说，没有看到这种形式已被宣布无效。 The Montanists baptized in the name of the Father and the Son and Montanus and Priscilla (St. Basil, Ep. i, Ad Amphil.).该montanists洗礼，在父亲的姓名和儿子montanus和priscilla （圣罗勒，欧洲议会，我，专案amphil ） 。 As a consequence, the Council of Laodicea ordered their rebaptism.因此，安理会的劳迪西亚责令其rebaptism 。 The Arians at the time of the Council of Nicæa do not seem to have tampered with the baptismal formula, for that Council does not order their rebaptism.该arians在的时候，安理会的nicæa似乎没有篡改与洗礼公式，因为这会不为了自己的rebaptism 。 When, then, St. Athanasius (Or. ii, Contr. Ar.) and St. Jerome (Contra Lucif.) declare the Arians to have baptized in the name of the Creator and creatures, they must either refer to their doctrine or to a later changing of the sacramental form.时，那么，圣athanasius （ or.第二，可控。氩）和圣杰罗姆（矛盾lucif ）宣布arians拥有的名受洗，叫造物主和动物，他们必须要么是指他们的学说或稍后改变的圣事的形式。 It is well known that the latter was the case with the Spanish Arians and that consequently converts from the sect were rebaptized.这是人所共知的，后者的情况同西班牙arians并因此转换为从第一节被rebaptized 。 The Anomæans, a branch of the Arians, baptized with the formula: "In the name of the uncreated God and in the name of the created Son, and in the name of the Sanctifying Spirit, procreated by the created Son" (Epiphanius, Hær., lxxvii).该anomæans ，分行的arians ，受洗与公式为： "三个字的uncreated上帝和人姓名的创造儿子，并在名称的sanctifying精神， procreated所创造的儿子" （ epiphanius ， hær ， lxxvii ） 。
Other Arian sects, such as the Eunomians and Aetians, baptized "in the death of Christ".阿里安其他教派，如以eunomians和aetians ，受洗" ，在死亡的基督" 。 Converts from Sabellianism were ordered by the First Council of Constantinople (can. vii) to be rebaptized because the doctrine of Sabellius that there was but one person in the Trinity had infected their baptismal form.皈依从sabellianism奉命由特区首届立法会的君士坦丁堡（ can.七）被rebaptized因为中庸sabellius有，但一个人在三一感染了他们的洗礼形式。 The two sects sprung from Paul of Samosata, who denied Christ's Divinity, likewise conferred invalid baptism.两个教派的异军突起，从保罗的samosata ，他们否认基督的神性，同样赋予无效的洗礼。 They were the Paulianists and Photinians.它们分别是paulianists和photinians 。 Pope Innocent I (Ad. Episc. Maced., vi) declares that these sectaries did not distinguish the Persons of the Trinity when baptizing.教宗无辜的我（ ad. episc 。 maced ，六）宣称这些sectaries没有区分人的时候，三一洗礼。 The Council of Nicæa (can. xix) ordered the rebaptism of Paulianists, and the Council of Arles (can. xvi and xvii) decreed the same for both Paulianists and Photinians.安理会的nicæa （ can.十九）下令rebaptism的paulianists ，以及安理会的阿尔勒（ can.十六和十七）命令都一样paulianists和photinians 。 There has been a theological controversy over the question as to whether baptism in the name of Christ only was ever held valid.有一个神学争论的问题是，是否洗礼的名字基督不仅是一次有效的。 Certain texts in the New Testament have given rise to this difficulty.某些文本，在新约圣经已出现困难。 Thus St. Paul (Acts 19) commands some disciples at Ephesus to be baptized in Christ's name: "They were baptized in the name of the Lord Jesus."因此圣保禄（使徒19 ）命令一些弟子在伸出手受洗，在基督里的名字： "他们的名受洗，叫主耶稣" 。 In Acts 10, we read that St. Peter ordered others to be baptized "in the name of the Lord Jesus Christ".在行为10 ，我们读到圣彼得下令其他被洗礼" ，名义上是主耶稣基督" 。 Those who were converted by Philip.那些被转换，由弘。 (Acts 8) "were baptized in the name of Jesus Christ", and above all we have the explicit command of the Prince of the Apostles: "Be baptized every one of you in the name of Jesus Christ, for the remission of your sins (Acts 2). （使徒8 ） "人的名受洗，叫耶稣基督" ，而且首先是我们有明确的指挥王子的使徒们说： "受洗，每个人都在你的名字耶稣基督，为缓解你的罪恶（使徒2 ） 。
Owing to these texts some theologians have held that the Apostles baptized in the name of Christ only.由于这些文本的一些神学家都认为使徒的名受洗，叫基督只。 St. Thomas, St. Bonaventure, and Albertus Magnus are invoked as authorities for this opinion, they declaring that the Apostles so acted by special dispensation.圣托马斯，圣文德，及： Albertus马格纳斯引用作为当局这种看法，他们宣称，使徒保罗也如此行事，由特别豁免。 Other writers, as Peter Lombard and Hugh of St. Victor, hold also that such baptism would be valid, but say nothing of a dispensation for the Apostles.其他作家，作为彼得伦巴第和休圣维克多，举办同时也指出，这样的洗礼，将有效的，但更不用说免除为门徒。 The most probable opinion, however, seems to be that the terms "in the name of Jesus", "in the name of Christ", either refer to baptism in the faith taught by Christ, or are employed to distinguish Christian baptism from that of John the Precursor.最有可能的见解，然而，似乎是说"在耶稣的名字" ， "三个字的基督" ，无论是指洗礼中教信仰基督，或者是受雇于区分基督教洗礼，从即约翰的前兆。 It seems altogether unlikely that immediately after Christ had solemnly promulgated the trinitarian formula of baptism, the Apostles themselves would have substituted another.似乎不大可能完全后，立刻基督曾郑重颁布了三位一体公式的洗礼，使徒们自己也会有取代另一个。 In fact, the words of St. Paul (Acts 19) imply quite plainly that they did not.事实上，换言之，圣保罗（使徒19 ）意味相当明显，他们却没有这样做。 For, when some Christians at Ephesus declared that they had never heard of the Holy Ghost, the Apostle asks: "In whom then were you baptized?"为，当一些基督徒在以弗所宣称，他们从来没有听说过圣灵，使徒问道： "对他们，然后你洗礼" ？ This text certainly seems to declare that St. Paul took it for granted that the Ephesians must have heard the name of the Holy Ghost when the sacramental formula of baptism was pronounced over them.这一案文似乎一定要申报，圣保禄，又把它理所当然地认为以弗所都听过名字的圣灵之时，圣公式的洗礼宣判超过他们。
The authority of Pope Stephen I has been alleged for the validity of baptism given in the name of Christ only.权威教皇斯蒂芬亦已被指控为有效期的洗礼，在名称的基督只。 St. Cyprian says (Ep. ad Jubaian.) that this pontiff declared all baptism valid provided it was given in the name of Jesus Christ.圣说，塞浦路斯（ ep.专案jubaian 。 ）表示，这教宗宣布所有的洗礼有效提供这份报告是在名称的耶稣基督。 It must be noted that the same explanation applies to Stephen's words as to the Scriptural texts above given.必须指出的是，同样的解释，适用于斯蒂芬的话，以圣经文本以上。 Moreover, Firmilian, in his letter to St. Cyprian, implies that Pope Stephen required an explicit mention of the Trinity in baptism, for he quotes the pontiff as declaring that the sacramental grace is conferred because a person has been baptized "with the invocation of the names of the Trinity, Father and Son and Holy Ghost".此外， firmilian ，在他的信中，以圣塞浦路斯，意味着教皇斯蒂芬需要明确提及的三一洗礼，因为他引述教宗作为宣示圣事的恩典，是因为赋予一个人已经受洗"援引姓名三位一体，父亲和儿子和圣灵" 。
A passage that is very difficult of explanation is found in the works of St. Ambrose (Lib. I, De Sp. S., iii), where he declares that if a person names one of the Trinity, he names all of them: "If you say Christ, you have designated God the Father, by whom the Son was anointed, and Him Who was anointed Son, and the Holy Ghost in whom He was anointed."一个通道，这是非常困难的解释是，发现在工程圣刘汉铨（ lib.我，德藻第，三） ，在那里他宣称，如果一个人的名字之一，三位一体，他的名字，他们全部： "如果你说基督，你必须指定上帝父亲，谁的儿子被选定的，他被任命的儿子，和圣灵的人，他被任命的" 。 This passage has been generally interpreted as referring to the faith of the catechumen, but not to the baptismal form.这段话已被普遍解读为是指信仰的catechumen ，但不向这些洗礼的形式。 More difficult is the explanation of the response of Pope Nicholas I to the Bulgarians (cap. civ; Labbe, VIII), in which he states that a person is not to be rebaptized who has already been baptized "in the name of the Holy Trinity or in the name of Christ only, as we read in the Acts of the Apostles (for it is one and the same thing, as St. Ambrose has explained)".更为难的是，该解释的反应，教皇尼古拉一至买入（第civ ;拉比八） ，他在其中说，一个人是不能被rebaptized已被洗礼" ，名义上是圣三一或在名称基督的唯一，因为我们在阅读行为的使徒（因为这是同一个事情，正如圣刘汉铨解释） " 。 As in the passage to which the pope alludes, St. Ambrose was speaking of the faith of the recipient of baptism, as we have already stated, it has been held probable that this is also the meaning that Pope Nicholas intended his words to convey (see another explanation in Pesch, Prælect. Dogm., VI, no. 389).在通道，其中，教宗提到，圣刘汉铨发言的信念受援国的洗礼，正如我们已经指出，半个世纪以来一直是可能的，这也是该意思表示，教皇尼古拉意他的话转达（看到另一种解释在pesch ， prælect 。 dogm ，六，没有。 389 ） 。 What seems to confirm this is the same pontiff's reply to the Bulgarians (Resp. 15) on another occasion when they consulted him on a practical case.什么似乎证实了这无异是教宗的答复，给保加利亚人（或15 ）在另一个场合，当他们请教一个实际案例。 They inquired whether certain persons are to be rebaptized on whom a man, pretending to be a Greek priest, had conferred baptism?他们询问是否对某些人是被rebaptized对其中一名男子，假装是一个希腊神父，曾授予洗礼？ Pope Nicholas replies that the baptism is to be held valid "if they were baptized, in the name of the supreme and undivided Trinity".教皇尼古拉斯回答说洗礼，是即将举行的有效期， "如果他们的洗礼，在姓名的最高人民法院不可分割的三位一体" 。 Here the pope does not give baptism in the name of Christ only as an alternative.在这里，教宗没有给予洗礼，在名称的基督只作为替代方案。 Moralists raise the question of the validity of a baptism in whose administration something else had been added to the prescribed form as "and in the name of the Blessed Virgin Mary".道德提高的效力问题的洗礼，其管理的东西，否则已被添加到指定表格" ，并在名称的祝福圣母玛利亚" 。 They reply that such baptism would be invalid, if the minister intended thereby to attribute the same efficacy to the added name as to the names of the Three Divine Persons.他们答复说，这样的洗礼，将被视为无效，如果部长的用意，从而属性相同的疗效，再加上名字，因为他们的姓名的三个神圣的人。 If, however, it was done through a mistaken piety only, it would not interfere with the validity (S. Alph., n. 111).但是，如果有人做了一个错误的观念，它是不会干预的有效性（第alph ， 12月31日111号） 。
VII.七。 CONDITIONAL BAPTISM有条件的洗礼
From the foregoing it is evident that not all baptism administered by heretics or schismatics is invalid.从前述这是显而易见的是，并非所有的洗礼经管异端或schismatics是无效的。 On the contrary, if the proper matter and form be used and the one conferring the sacrament really "intends to perform what the Church performs" the baptism is undoubtedly valid.与此相反，如果正确的事和形式的用途和使用一个授予圣餐，真的是"有意从事什么教会演出"的洗礼，无疑是有效的。 This is also authoritatively stated in the decree for the Armenians and the canons of the Council of Trent already given.这也是权威性的声明，在该法令为亚美尼亚和大炮对安理会的遄达已经作出。 The question becomes a practical one when converts to the Faith have to be dealt with.现在的问题是一个实践问题时，在转换为信仰必须加以处理。 If there were one authorized mode of baptizing among the sects, and if the necessity and true significance of the sacrament were uniformly taught and put in practice among them, there would be little difficulty as to the status of converts from the sects.如果有一，授权模式之间的洗礼教派的，如果有必要与真正意义的圣餐者一律教授，并在实践当中，将会有什么困难，以现况的转换，从支派。 But there is no such unity of teaching and practice among them, and consequently the particular case of each convert must be examined into when there is question of his reception into the Church.不过，有没有这样的统一，教学与实践当中，因此特殊情况，每个转换必须检查到有问题，就是他的接待到了教堂。 For not only are there religious denominations in which baptism is in all probability not validly administered, but there are those also which have a ritual sufficient indeed for validity, but in practice the likelihood of their members having received baptism validly is more than doubtful.这不仅有宗教教派中的洗礼，是在所有的概率要有效管理，但也有那么一些，也有祭祀足够确实的有效性，但在实践中的可能性及其成员在收到有效的洗礼，是多令人怀疑。 As a consequence converts must be dealt with differently.作为一个后果，必须转换成不同的处理。 If it be certain that a convert was validly baptized in heresy, the sacrament is not repeated, but the ceremonies which had been omitted in such baptism are to be supplied, unless the bishop, for sufficient reasons, judges that they can be dispensed with.如果它一定能转换成有效的洗礼，在异端，圣事是不会再出现，但仪式，其中被遗漏了，在这样的洗礼，是供应，除非主教，有足够的理由，法官表示，他们可以放弃不用。 (For the United States, see Conc. Prov. Balt., I.) If it be uncertain whether the convert's baptism was valid or not, then he is to be baptized conditionally. （对于美国来说，看到浓度省balt ，一） ，如果不能确定是否转换的洗礼，是有效或不符合的话，他是要有条件的洗礼。 In such cases the ritual is: "If thou art not yet baptized, then I baptize thee in the name", etc. The First Synod of Westminster, England, directs that adult converts are to be baptized not publicly but privately with holy water (ie not the consecrated baptismal water) and without the usual ceremonies (Decr. xvi).在这种情况下，礼仪是： "如果你是艺术还没有洗，然后我baptize在你的名字"等，第一次主教会议的西敏寺，英国，指示成人皈依，是受洗，不公开，但私下圣水（即不是consecrated洗礼水） ，并没有惯常的仪式（ decr.十六） 。 Practically, converts in the United States are almost invariably baptized either absolutely or conditionally, not because the baptism administered by heretics is held to be invalid, but because it is generally impossible to discover whether they had ever been properly baptized.实际上，转换成在美国几乎总是洗礼无条件或有条件的，不是因为洗礼经管异端举行为无效，而是因为它是一般不可能发现，他们是否有任何时候都得到了妥善的洗礼。 Even in cases where a ceremony had certainly been performed, reasonable doubt of validity will generally remain, on account of either the intention of the administrator or the mode of administration.即使在的情况下，颁奖典礼已被肯定的表现，有合理怀疑的有效期一般会维持不变，是考虑到无论是有意的管理人或管理模式。 Still each case must be examined into (SC Inquis., 20 Nov., 1878) lest the sacrament be sacrilegiously repeated.还是每个案例必须研究到（自然科学inquis ， 1878年11月20日） ，以免圣餐被sacrilegiously重演。
As to the baptism of the various sects, Sabetti (no. 662) states that the Oriental Churches and the "Old Catholics" generally administer baptism accurately; the Socinians and Quakers do not baptize at all; the Baptists use the rite only for adults, and the efficacy of their baptism has been called in question owing to the separation of the matter and the form, for the latter is pronounced before the immersion takes place; the Congregationalists, Unitarians and Universalists deny the necessity of baptism, and hence the presumption is that they do not administer it accurately; the Methodists and Presbyterians baptize by aspersion or sprinkling, and it may be reasonably doubted whether the water has touched the body and flowed upon it; among the Episcopalians many consider baptism to have no true efficacy and to be merely an empty ceremony, and consequently there is a well-grounded fear that they are not sufficiently careful in its administration.至于洗礼的各教派，认为这套（第662页）说，东方教会和"旧教徒"统管的洗礼，准确; socinians和贵格会不baptize所有;浸信会使用成年礼只为成年人，和疗效的洗礼，他们一直在呼吁的问题，由于分家这件事的形式，后者则是明显的前浸泡发生;称为"公理派" ， unitarians和universalists否认的必要性洗礼，因此推定他们不管理它准确;循道和presbyterians baptize由aspersion或喷水，并可以得到合理的质疑，水已触及身体的影响和流过它;之中episcopalians许多人认为洗礼，有没有真正的疗效，并得到仅仅是一个空洞的典礼，并因此是有充分理由担心，他们既没有充分注意其管治。 To this may be added, that Episcopalians often baptize by aspersion, and though such a method is undoubtedly valid if properly employed, yet in practice it is quite possible that the sprinkled water may not touch the skin.这可能会增加，即episcopalians往往baptize由aspersion ，虽然这种方式无疑是有效的，如果适当地聘用，但在实践中，它很可能当时撒上水可能不会接触皮肤。 Sabetti also notes that ministers of the same sect do not everywhere follow a uniform method of baptizing.这套还指出，部长们对同一节不要处处遵循一个统一的方法洗礼。
The practical method of reconciling heretics with the Church is as follows:-- If baptism be conferred absolutely, the convert is to make no abjuration or profession of faith, nor is he to make a confession of his sins and receive absolution, because the sacrament of regeneration washes away his past offences.该实用方法调和异端与教会具体内容如下： -如果洗礼赋予绝对，转换，是不作a bjuration或专业而真诚的，也不是他作出供认他的罪孽，并获得赦免，因为圣餐再生冲走他过去的罪行。 If his baptism is to be conditional, he must first make an abjuration of his errors, or a profession of faith, then receive the conditional baptism, and lastly make a sacramental confession followed by conditional absolution.如果他的洗礼，是要有条件的，他首先必须作出abjuration他的错误，还是一门专业的信念，然后接受有条件的洗礼，并最后做出圣供认其次是有条件地赦免。 If the convert's former baptism was judged to be certainly valid, he is only to make the abjuration or the profession of faith and receive absolution from the censures he may have incurred (Excerpta Rit. Rom., 1878).如果转换前的洗礼，被判定为有效，当然，他是唯一使abjuration或法律界的信仰和接受赦免从责难他可能招致（ excerpta rit 。光碟， 1878年） 。 The abjuration or profession of faith here prescribed is the Creed of Pius IV, translated into the vernacular.该abjuration或专业的信念在这里明是信仰的比约四，翻译成白话文。 In the case of conditional baptism, the confession may precede the administration of the rite and the conditional absolution be imparted after the baptism.在案件有条件的洗礼，供认可能会先于政府的成年礼，并有条件地赦免被传授后的洗礼。 This is often done as a matter of fact, as the confession is an excellent preparation for the reception of the sacrament (De Herdt, VI, viii; Sabetti, no. 725).这往往是做的问题，事实上，正如供认是一个很好的准备，为酒会的圣餐（德herdt ，第六，第八章;这套，没有。 725 ） 。
VIII.八。 REBAPTISM rebaptism
To complete the consideration of the validity of baptism conferred by heretics, we must give some account of the celebrated controversy that raged around this point in the ancient Church.完成审议的有效性洗礼所赋予的异教徒，我们必须给一些帐户的庆祝争议肆虐围绕这一点在古代教堂。 In Africa and Asia Minor the custom had been introduced in the early part of the third century of rebaptizing all converts from heresy.在非洲和亚洲的小型习俗已在年初的第三个世纪的rebaptizing全部转换成从异端。 As far as can be now ascertained, the practice of rebaptism arose in Africa owing to decrees of a Synod of Carthage held probably between 218 and 222; while in Asia Minor it seems to have had its origin at the Synod of Iconium, celebrated between 230 and 235.据可现在确定，但这种做法的rebaptism出现在非洲，由于法令一个主教的迦太基举行大概介乎218和222 ，而在小亚细亚，它似乎产生了它的原产地在主教的伊康，庆祝之间230和235 。 The controversy on rebaptism is especially connected with the names of Pope St. Stephen and of St. Cyprian of Carthage.争议就rebaptism尤其是与姓名，教宗圣士提反湾和圣塞浦路斯的迦太基。 The latter was the main champion of the practice of rebaptizing.后者是主要的倡导者的做法rebaptizing 。 The pope, however, absolutely condemned the practice, and commanded that heretics on entering the Church should receive only the imposition of hands in paenitentiam.教宗，但绝对谴责这种做法，和指挥的这异端就进入教会应该只得到强加双手paenitentiam 。 In this celebrated controversy it is to noted that Pope Stephen declares that he is upholding the primitive custom when he declares for the validity of baptism conferred by heretics.在这个庆祝的争议，而是要指出，教宗宣布斯蒂芬说，他就是坚持把原始习俗时，他宣称，为效力的洗礼所赋予的异端。
Cyprian, on the contrary, implicitly admits that antiquity is against his own practice, but stoutly maintains that it is more in accordance with an enlightened study of the subject.塞浦路斯，与此相反，含蓄地承认，古物，是对他自己的做法，但坚决主张更是按照一个开明的研究课题。 The tradition against him he declares to be "a human and unlawful tradition".传统对他的，他宣称要成为一个"人类和非法传统" 。 Neither Cyprian, however, nor his zealous abettor, Firmilian, could show that rebaptism was older than the century in which they were living.既不是塞浦路斯，不过，也不是他的热心教唆， firmilian ，可显示rebaptism是年纪比世纪中，他们的生活水平。 The contemporaneous but anonymous author of the book "De Rebaptismate" says that the ordinances of Pope Stephen, forbidding the rebaptism of converts, are in accordance with antiquity and ecclesiastical tradition, and are consecrated as an ancient, memorable, and solemn observance of all the saints and of all the faithful.在同时代，但无名氏本书的作者"德rebaptismate "表示，该条例的教皇斯蒂芬，禁止rebaptism的转换，是按照文物和宗教传统，是consecrated作为一个古老的，令人难忘的，并郑重遵守所有圣人和所有信徒。 St. Augustine believes that the custom of not rebaptizing is an Apostolic tradition, and St. Vincent of Lérins declares that the Synod of Carthage introduced rebaptism against the Divine Law (canonem), against the rule of the universal Church, and against the customs and institutions of the ancients.圣奥古斯丁认为，风俗不rebaptizing是使徒传统，以及圣文森特的lérins宣称主教的迦太基介绍rebaptism反对神权法（ canonem ） ，对法治的普世教会，并针对海关机构的古人。 By Pope Stephen's decision, he continues, antiquity was retained and novelty was destroyed (retenta est antiquitas, explosa novitas).由罗马教皇斯蒂芬的决定，他继续下去，文物被保留和新颖性被破坏（ retenta预测antiquitas ， explosa novitas ） 。 It is true that the so-called Apostolic Canons (xlv and xlvi) speak of the non-validity of baptism conferred by heretics, but Döllinger says that these canons are comparatively recent, and De Marca points out that St. Cyprian would have appealed to them had they been in existence before the controversy.这是事实，这所谓使徒大炮（四十五及四十六）发言的非有效性的洗礼所赋予的异端，但döllinger说这些大炮是比较近，和德马卡指出，圣塞浦路斯将呼吁他们有他们一直存在之前的争议。 Pope St. Stephen, therefore, upheld a doctrine already ancient in the third century when he declared against the rebaptism of heretics, and decided that the sacrament was not to be repeated because its first administration had been valid, This has been the law of the Church ever since.教宗圣士提反湾，因此，坚持教条，已经在古老的第三个世纪，当他宣布对rebaptism的异教徒，并决定该圣餐但结果却并非如此反复，因为它的第一届政府已经有效的，这已是法律的教会至今。
IX.九。 NECESSITY OF BAPTISM必要性的洗礼
Theologians distinguish a twofold necessity, which they call a necessity of means (medii) and a necessity of precept (præcepti).神学家区分具有双重的必要性，他们所谓的必要性手段（ medii ）和必要性的信条（ præcepti ） 。 The first (medii) indicates a thing to be so necessary that, if lacking (though inculpably), salvation can not be attained.第一次（ medii ）表明一件事情上是如此必要，如果缺乏（虽然inculpably ） ，救国不能达到。 The second (præcepti) is had when a thing is indeed so necessary that it may not be omitted voluntarily without sin; yet, ignorance of the precept or inability to fulfill it, excuses one from its observance.第二次（ præcepti ） ，是已当一件事情确实如此必要，它可能就不会被遗漏自愿没有罪的，但，无知的信条或无法履行，借口一名来自其遵守。 Baptism is held to be necessary both necessitate medii and præcepti.洗礼的目的是向有需要都需要medii和præcepti 。 This doctrine is rounded on the words of Christ.这一学说是四舍五入对基督的话。 In John 3, He declares: "Unless a man be born again of water and the Holy Ghost, he can not enter into the kingdom of God."在约翰3 ，他宣称： "除非一个人出生，又水和圣灵，他也不能进入神的国度" 。 Christ makes no exception to this law and it is therefore general in its application, embracing both adults and infants.基督也不例外，以这部法律之一，因此在一般的应用，其中包括成人和婴幼儿。 It is consequently not merely a necessity of precept but also a necessity of means.它因此不仅是一个必然的戒律，但也是必要的手段。
This is the sense in which it has always been understood by the Church, and the Council of Trent (Sess, IV, cap, vi) teaches that justification can not be obtained, since the promulgation of the Gospel, without the washing of regeneration or the desire thereof (in voto).这是常识，它一直是明白的教会，以及安理会的遄达（ sess ，第四章，第六章）教导我们，理由不能获得，自从颁布的福音，如果没有清洗或再生欲望（在沃托） 。 In the seventh session, it declares (can. v) anathema upon anyone who says that baptism is not necessary for salvation.在第七部分，它宣告（ can.五）诅咒后，任何人说的洗礼，是没有必要的救赎。 We have rendered votum by "desire" for want of a better word.我们有优越votum由"欲望" ，为想一个更好的词。 The council does not mean by votum a simple desire of receiving baptism or even a resolution to do so.安理会并不意味着由votum一个简单的愿望，接受洗礼，甚至是一项决议案，这样做的。 It means by votum an act of perfect charity or contrition, including, at least implicitly, the will to do all things necessary for salvation and thus especially to receive baptism.这意味着由votum行为，完善慈善机构或contrition ，其中，至少有含蓄，将尽一切必要的东西，为救国图存，因此，特别是在接受洗礼。
The absolute necessity of this sacrament is often insisted on by the Fathers of the Church, especially when they speak of infant baptism.绝对有必要的，这是圣餐，往往坚持由教会的神父，尤其是当他们说话的婴儿的洗礼。 Thus St. Irenæus (II, xxii): "Christ came to save all who are reborn through Him to God - infants, children, and youths" (infantes et parvulos et pueros).因此圣irenæus （二22 ） ： "基督来拯救所有的人都获得重生通过他向上帝-婴幼儿，儿童和青少年" （婴儿等p arvulos等p ueros） 。 St. Augustine (III De Anima) says "If you wish to be a Catholic, do not believe, nor say, nor teach, that infants who die before baptism can obtain the remission of original sin."圣奥古斯丁（三德动物）说： "如果你想成为一名天主教徒，不相信，也不说，也不是教导，即婴儿死亡前的洗礼，还可以得到减免的原罪" 。 A still stronger passage from the same doctor (Ep. xxviii, Ad Hieron.) reads:"Whoever says that even infants are vivified in Christ when they depart this life without the participation of His Sacrament (Baptism), both opposes the Apostolic preaching and condemns the whole Church which hastens to baptize infants, because it unhesitatingly believes that otherwise they can not possibly be vivified in Christ," St. Ambrose (II De Abraham., c. xi) speaking of the necessity of baptism, says:" No one is excepted, not the infant, not the one hindered by any necessity."一个更加强大的通道，由同一医生（ ep.二十八，专案hieron ）说： "谁说，即使婴儿vivified在基督里，当他们离开人世，如果没有参与他的圣餐（洗礼） ，两者都反对教廷说教和谴责整个教会，其中加速向baptize婴儿，因为它毫不含糊地认为，否则他们不可能vivified在基督里， "圣刘汉铨（二德亚伯拉罕，长十一）在谈到必要性的洗礼，说： "不一个是例外，而不是婴儿，而不是一个阻碍任何必要性" 。
In the Pelagian controversy we find similarly strong pronouncements on the part of the Councils of Carthage and Milevis, and of Pope Innocent I. It is owing to the Church's belief in this necessity of baptism as a means to salvation that, as was already noted by St. Augustine, she committed the power of baptism in certain contingencies even to laymen and women.在pelagian争议，我们发现同样强烈的声明，对部分议会的迦太基和milevis ，教皇无辜一，它是由于教会的信仰，这种必要性的洗礼，作为一种手段来拯救，就象已经指出的，由圣奥古斯丁，她致力于权力的洗礼，在某些突发事件，甚至是外行和妇女。 When it is said that baptism is also necessary, by the necessity of precept (praecepti), it is of course understood that this applies only to such as are capable of receiving a precept, viz.当它说的洗礼，也是必要条件，由必要性言教（ praecepti ） ，这是当然的理解是，这仅适用于诸如有能力接受信条，即。 adults.成年人。
The necessity in this case is shown by the command of Christ to His Apostles (Matthew 28): "Go and teach all nations, baptizing them", etc. Since the Apostles are commanded to baptize, the nations are commanded to receive baptism.有必要在这件事所表现出的指挥基督，以他的门徒（马太28日） ： "去教导所有国家，他们的洗礼" ，等等，因为使徒是指挥者，以baptize ，国家正在指挥的接受洗礼。 The necessity of baptism has been called in question by some of the Reformers or their immediate forerunners.必要性的洗礼，也被称为有问题的一些改革者或其直系先辈。 It was denied by Wyclif, Bucer, and Zwingli.这是否认wyclif ，布策尔，并zwingli 。 According to Calvin it is necessary for adults as a precept but not as a means.据卡尔文是要为成年人作为信条，而不是作为一种手段。 Hence he contends that the infants of believing parents are sanctified in the womb and thus freed from original sin without baptism.因此他认为，婴幼儿的父母认为是圣洁在子宫里，从而摆脱原罪未经洗礼。 The Socinians teach that baptism is merely an external profession of the Christian faith and a rite which each one is free to receive or neglect.该socinians教导洗礼仅仅是一个外部专业的基督教信仰和礼仪，其中每一个免费领取或疏忽行为。
An argument against the absolute necessity of baptism has been sought in the text of Scripture: "Unless you eat the flesh of the Son of man and drink his blood, you shall not have life in you" (John 6).来反对绝对有必要的洗礼，已经寻求在文本中的经文说： "除非你吃的肉给儿子的男子，并喝他的血液中，你不能有生命，在你" （约翰福音6 ） 。 Here, they say, is a parallel to the text: "Unless a man be born again of water".在这里，他们说，是一个平行的案文说： "除非一个人出生，再次水" 。 Yet everyone admits that the Eucharist is not necessary as a means but only as a precept.但大家都承认，圣体圣事是没有必要作为一种手段，而只是作为一个信条。 The reply to this is obvious.这个回答，这是有目共睹的。 In the first instance, Christ addresses His words in the second person to adults; in the second, He speaks in the third person and without any distinction whatever.在初审阶段时，基督地址，他的话在第二人，以成人，在第二，他说，在第三人，并没有任何区别。
Another favorite text is that of St. Paul (1 Corinthians 7): "The unbelieving husband is sanctified by the believing wife; and the unbelieving wife is sanctified by the believing husband; otherwise your children should be unclean; but now they are holy."另一个喜爱的文本就是圣保罗（哥林多前书7 ） ： "不信的丈夫是圣洁所相信的妻子和不信的妻子是圣洁所相信的丈夫，否则你的孩子应该不洁的，但现在他们是神圣的。 " Unfortunately for the strength of this argument, the context shows that the Apostle in this passage is not treating of regenerating or sanctifying grace at all, but answering certain questions proposed to him by the Corinthians concerning the validity of marriages between heathens and believers.不幸的力量，这样的说法，背景显示，使徒保罗在这段话是不是治疗再生或sanctifying宽限期，在所有的，但在回答一些问题上向他提出由哥林多前书有关的有效性之间的婚姻heathens和信徒。 The validity of such marriages is proved from the fact that children born of them are legitimate, not spurious.有效性，这种婚姻证明，从这一事实所生的子女，他们都是合法的，而不是虚假的。 As far as the term "sanctified" is concerned, it can, at most, mean that the believing husband or wife may convert the unbelieving party and thus become an occasion of their sanctification.据而言， "神圣化"而言，它可以在最，即表示相信丈夫或妻子，可转换不信党，从而成为一个机会，他们成圣。 A certain statement in the funeral oration of St. Ambrose over the Emperor Valentinian II has been brought forward as a proof that the Church offered sacrifices and prayers for catechumens who died before baptism.某声明，在葬礼咨讯圣刘汉铨超过皇帝valentinian二，已提出了一个证据，证明教会的祭祀和祈祷，为慕道者死亡前的洗礼。 There is not a vestige of such a custom to be found anywhere.有没有痕迹这种风俗被发现任何地方。 St. Ambrose may have done so for the soul of the catechumen Valentinian, but this would be a solitary instance, and it was done apparently because he believed that the emperor had had the baptism of desire.圣张永森可能有这样做的，为灵魂的catechumen valentinian ，但是这将是一个孤独的，例如，它是做了，显然是因为他相信天皇不得不洗礼的欲望。 The practice of the Church is more correctly shown in the canon (xvii) of the Second Council of Braga: "Neither the commemoration of Sacrifice [oblationis] nor the service of chanting [psallendi] is to be employed for catechumens who have died without the redemption of baptism."实践教会是更正确地显示，在佳能（ 17 ）第二届理事会布拉加说： "既不是为纪念牺牲[ oblationis也不是服务的呼喊[ psallendi ]是被聘用为慕道者已经死亡但无赎回洗礼" 。 The arguments for a contrary usage sought in the Second Council of Arles (c. xii) and the Fourth Council of Carthage (c. lxxix) are not to the point, for these councils speak, not of catechumens, but of penitents who had died suddenly before their expiation was completed.论据相反的使用要求，在第二届理事会阿尔勒（丙十二）和第四届理事会的迦太基（丙lxxix ）不给一点，因为这些议会的发言，而不是对慕道者，但penitents人死亡突然之前，他们犯罪被害人已经完成。 It is true that some Catholic writers (as Cajetan, Durandus, Biel, Gerson, Toletus, Klee) have held that infants may be saved by an act of desire on the part of their parents, which is applied to them by some external sign, such as prayer or the invocation of the Holy Trinity; but Pius V, by expunging this opinion, as expressed by Cajetan, from that author's commentary on St. Thomas, manifested his judgment that such a theory was not agreeable to the Church's belief.我不否认一些天主教作家（如cajetan ， durandus ，比尔gerson ， toletus ，克利）曾召开婴儿可能得救的一项法案欲望对他们的部分家长，这是适用于他们的一些外部标志，如默祷或引用圣三一，但比约五，由expunging这一见解，表达的cajetan ，从这个作者的评论中对圣托马斯的问题，这显示了他的判断是，这样的理论是不同意教会的信仰。
X. SUBSTITUTES FOR THE SACRAMENT十代用品为圣餐
The Fathers and theologians frequently divide baptism into three kinds: the baptism of water (aquæ or fluminis), the baptism of desire (flaminis), and the baptism of blood (sanguinis).父亲和神学家经常鸿沟洗礼成三种：洗礼水（ aquæ或fluminis ） ，洗礼的愿望（ flaminis ） ，以及洗礼的血液（血） 。 However, only the first is a real sacrament.然而，这只不过是第一次，是一个真正的圣餐。 The latter two are denominated baptism only analogically, inasmuch as they supply the principal effect of baptism, namely, the grace which remits sins.后两种面额的洗礼，只有analogically ，因为它们的供应主要作用的洗礼，即恩典职权的罪孽。 It is the teaching of the Catholic Church that when the baptism of water becomes a physical or moral impossibility, eternal life may be obtained by the baptism of desire or the baptism of blood.它是教学的天主教教会，当洗礼的水变成身体上或道德上是不可能的，永恒的生命可以得到洗礼的欲望或洗礼的血液。
(1) The Baptism of Desire （ 1 ）洗礼的愿望
The baptism of desire (baptismus flaminis) is a perfect contrition of heart, and every act of perfect charity or pure love of God which contains, at least implicitly, a desire (votum) of baptism.洗礼的愿望（ baptismus flaminis ）是一个完美的contrition的心，每一个行为，完善慈善机构或纯上帝的爱载，至少暗示，愿望（ votum ）的洗礼。 The Latin word flamen is used because Flamen is a name for the Holy Ghost, Whose special office it is to move the heart to love God and to conceive penitence for sin.拉丁词flamen是因为flamen是一个名称为圣灵，其专门的办公室，它是提出把心交给爱上帝，并受孕忏悔罪过。 The "baptism of the Holy Ghost" is a term employed in the third century by the anonymous author of the book "De Rebaptismate". "洗礼圣灵"是一个词，受聘于三世纪由无名氏本书的作者"德rebaptismate " 。 The efficacy of this baptism of desire to supply the place of the baptism of water, as to its principal effect, is proved from the words of Christ.功效此洗礼的愿望供应地点洗礼的水，因为它的主要作用，就是证明，从基督的话。 After He had declared the necessity of baptism (John 3), He promised justifying grace for acts of charity or perfect contrition (John 14): "He that loveth Me, shall be loved of my Father: and I will love him and will manifest myself to him."之后，他曾宣称有必要洗礼（约翰3 ） ，他许诺恩典辩解的行为，慈善机构或完善contrition （约翰14 ）说： "他说，爱我，会被爱，我的父亲：我会爱他，并会表现我给他" 。 And again: "If any one love me, he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him."并再次说： "如果任何一个爱我，他会保持我的一句话，我的父亲会爱他，并且我们要到他，并会使我们的居留权与他" 。 Since these texts declare that justifying grace is bestowed on account of acts of perfect charity or contrition, it is evident that these acts supply the place of baptism as to its principal effect, the remission of sins.由于这些文本申报理由Grace是赐予帐户的行为，完善慈善机构或contrition ，很显然，这些行为供应地点的洗礼，以它的主要作用，但减免的罪孽。 This doctrine is set forth clearly by the Council of Trent.这一学说是阐述清楚，安理会的遄达。 In the fourteenth session (cap. iv) the council teaches that contrition is sometimes perfected by charity, and reconciles man to God, before the Sacrament of Penance is received.在第十四届会议（第四）理事会教导我们contrition有时是完善慈善机构，并核对男子向上帝之前，圣事的忏悔收到。 In the fourth chapter of the sixth session, in speaking of the necessity of baptism, it says that men can not obtain original justice "except by the washing of regeneration or its desire" (voto).在第四章中的第六次会议上，在谈到有必要的洗礼，它说，男子不能获得原来的公义" ，除了清洗再生或其欲望" （沃托） 。 The same doctrine is taught by Pope Innocent III (cap. Debitum, iv, De Bapt.), and the contrary propositions are condemned by Popes Pius V and Gregory XII, in proscribing the 31st and 33rd propositions of Baius.同一学说，是教教宗无辜第三期（第debitum ，四，德bapt件） ，以及相反的主张受到谴责，由教宗比约五和格雷戈里十二，在禁制第31届和第33届命题baius 。
We have already alluded to the funeral oration pronounced by St. Ambrose over the Emperor Valentinian II, a catechumen.我们已经提到葬礼咨讯遽圣刘汉铨超过皇帝valentinian二， catechumen 。 The doctrine of the baptism of desire is here clearly set forth.该学说的洗礼的愿望是在这里明确提出了。 St. Ambrose asks: "Did he not obtain the grace which he desired? Did he not obtain what he asked for? Certainly he obtained it because he asked for it."圣刘汉铨问道： "他不获得宽限期，他的理想吗？当时他并没有获得他所要求的吗？当然他得到了，因为他要求它" 。 St. Augustine (IV, De Bapt., xxii) and St. Bernard (Ep. lxxvii, ad H. de S. Victore) likewise discourse in the same sense concerning the baptism of desire.圣奥古斯丁（四，德bapt ， xxii ）及圣伯纳德（ ep. lxxvii ，专案每小时德第victore ）同样的话语在同样的意义上的关于洗礼的欲望。 If it be said that this doctrine contradicts the universal law of baptism made by Christ (John 3), the answer is that the lawgiver has made an exception (John 14) in favor of those who have the baptism of desire.如果说，这一学说违背了普遍规律的洗礼所作的基督（约翰3 ） ，我的答案是因为lawgiver作出了例外（约翰14 ） ，赞成者有洗礼的欲望。 Neither would it be a consequence of this doctrine that a person justified by the baptism of desire would thereby be dispensed from seeking after the baptism of water when the latter became a possibility.也不会是一个后果，这种学说认为，一个人的理由洗礼的欲望从而将予免除，从追求洗礼水的时候，后者成为一种可能性。 For, as has already been explained the baptismus flaminis contains the votum of receiving the baptismus aquæ.因为，正如已经解释过baptismus flaminis载votum收到baptismus aquæ 。 It is true that some of the Fathers of the Church arraign severely those who content themselves with the desire of receiving the sacrament of regeneration, but they are speaking of catechumens who of their own accord delay the reception of baptism from unpraiseworthy motives.这是事实，有些教会的神父arraign严厉那些内容与自己的愿望，接受了圣体再生，但他们讲的慕道者，他们自己的延误接收洗礼，从unpraiseworthy动机。 Finally, it is to be noted that only adults are capable of receiving the baptism of desire.最后，它是要指出的是，只有成年人有能力接受洗礼的欲望。
(2) The Baptism of Blood （ 2 ）洗礼的血
The baptism of blood (baptismus sanquinis) is the obtaining of the grace of justification by suffering martyrdom for the faith of Christ.洗礼的血（ baptismus sanquinis ）是获得恩典的理由，由痛苦殉难，为信仰基督的复活。 The term "washing of blood" (lavacrum sanguinis) is used by Tertullian (De Bapt., xvi) to distinguish this species of regeneration from the "washing of water" (lavacrum aquæ).而言， "洗血" （ lavacrum血） ，是用戴尔都良（德bapt ，十六）区分这一物种的再生，从"洗的水" （ lavacrum aquæ ） 。 "We have a second washing", he says "which is one and the same [with the first], namely the washing of blood." "我们有第二次洗" ，他说： "这是同一个[第一] ，即洗血" 。 St. Cyprian (Ep. lxxiii) speaks of "the most glorious and greatest baptism of blood" (sanguinis baptismus).圣塞浦路斯（ ep. lxxiii ）说的是"最光荣的，且是最大的洗礼的血" （血baptismus ） 。 St. Augustine (De Civ. Dei, XIII, vii) says: "When any die for the confession of Christ without having received the washing of regeneration, it avails as much for the remission of their sins as if they had been washed in the sacred font of baptism."圣奥古斯丁（德civ 。 dei ，十三，七）说： "当任何模具供认基督没有收到清洗再生，将利用多，为缓解他们的罪孽，因为如果他们被刷掉，在神圣字体的洗礼" 。
The Church grounds her belief in the efficacy of the baptism of blood on the fact that Christ makes a general statement of the saving power of martyrdom in the tenth chapter of St. Matthew: "Every one therefore that shall confess me before men, I will also confess him before my Father who is in heaven" (verse 32); and: "He that shall lose his life for me shall find it" (verse 39).教会理由，她认为，在疗效的洗礼，血的事实基督作一般性发言的节省电力的殉道，在第十章中的圣马太说： "每个人都因此表示，应坦白，我以前男人，我会也供认他之前我的父亲究竟是谁在天堂" （新诗32 ） ; ： "他说，应丧失自己的生命，我会发现它" （新诗39 ） 。 It is pointed out that these texts are so broadly worded as to include even infants, especially the latter text.据指出，这些案文措词过于广泛，以甚至包括婴幼儿，尤其是后者，文字。 That the former text also applies to them, has been constantly maintained by the Fathers, who declare that if infants can not confess Christ with the mouth, they can by act.说，前文也适用于对他们来说，已经不断保持的父亲，他宣布说，如果婴儿不能忏悔基督与口耳相传，他们可以通过行为。 Tertullian (Adv. Valent., ii) speaks of the infants slaughtered by Herod as martyrs, and this has been the constant teaching of the Church.戴尔都良（ adv.价，二）说话的婴幼儿，由屠宰希律为烈士，这已被不断教学的教会。
Another evidence of the mind of the Church as to the efficacy of the baptism of blood is found in the fact that she never prays for martyrs.另一个证据心中的教会，以效能的洗礼，血是发现事实，即她从不祈祷，为烈士。 Her opinion is well voiced by St. Augustine (Tr. lxxiv in Joan.): "He does an injury to a martyr who prays for him."她认为是好声音圣奥古斯丁（ tr. lxxiv在邓务滋女士）说： "他确实是一个伤害烈士祈祷，为他" 。 This shows that martyrdom is believed to remit all sin and all punishment due to sin.这说明殉相信免去所有罪过和处罚都因单。 Later theologians commonly maintain that the baptism of blood justifies adult martyrs independently of an act of charity or perfect contrition, and, as it were, ex opere operato, though, of course, they must have attrition for past sins.后来神学家普遍认为，洗礼的血液有理由成人烈士独立做善事或完善contrition ，而且，正如它，当然opere operato ，虽然，当然，他们也必须有自然减员，为过去的罪孽。 The reason is that if perfect charity, or contrition, were required in martyrdom, the distinction between the baptism of blood and the baptism of desire would be a useless one.原因是，如果完美的慈善机构，或contrition ，保险公司须在殉难，两者之间的区别的洗礼，用鲜血和洗礼的愿望，将是一个无用的一个。 Moreover, as it must be conceded that infant martyrs are justified without an act of charity, of which they are incapable, there is no solid reason for denying the same privilege to adults.此外，因为它必须承认，婴儿烈士有道理，没有做善事，使他们没有能力，有没有坚实理由否认，同时特权，以成人为对象。 (Cf. Francisco Suárez, De Bapt., disp. xxxix.) （参见弗朗西斯科苏亚雷斯德bapt ，位移。三十九）
XI.十一。 UNBAPTIZED INFANTS unbaptized儿
The fate of infants who die without baptism must be briefly considered here.命运的婴儿死亡，没有洗礼必须简要审议了这里。 The Catholic teaching is uncompromising on this point, that all who depart this life without baptism, be it of water, or blood, or desire, are perpetually excluded from the vision of God.天主教教学，是不妥协就这一点，即所有的人离开人世，没有洗礼，它的水，或血，或欲望，会被永久排除在视野的上帝。 This teaching is grounded, as we have seen, on Scripture and tradition, and the decrees of the Church.这种教学是接地，正如我们所看到的，对经文和传统，以及政令的教会。 Moreover, that those who die in original sin, without ever having contracted any actual sin, are deprived of the happiness of heaven is stated explicitly in the Confession of Faith of the Eastern Emperor Michael Palæologus, which had been proposed to him by Pope Clement IV in 1267, and which he accepted in the presence of Gregory X at the Second Council of Lyons in 1274.此外，那些死在原罪，从来没有承办过任何实际的罪过，是剥夺了幸福的天堂，是很明确表示，在自白的信念东部皇帝迈克尔palæologus ，已经向他提出由罗马教皇克莱门特四在1267 ，而他在接受在场的格雷戈里第十第二届理事会莱昂斯在1274年。 The same doctrine is found also in the Decree of Union of the Greeks, in the Bull "Lætentur Caeli" of Pope Eugene IV, in the Profession of Faith prescribed for the Greeks by Pope Gregory XIII, and in that authorized for the Orientals by Urban VIII and Benedict XIV.同样的学说是还发现在该法令的联盟的希腊人，在牛市" ， lætentur caeli "教皇尤金四，在医学界的信心，为希腊人由罗马教皇格雷戈里十三，并在此授权为东方人市区第八条和本笃十四。 Many Catholic theologians have declared that infants dying without baptism are excluded from the beatific vision; but as to the exact state of these souls in the next world they are not agreed.许多天主教神学家都宣称婴儿自生自灭的洗礼，被排除在beatific视觉;但至于确切的状态，这些灵魂，在未来世界，他们不同意。
In speaking of souls who have failed to attain salvation, these theologians distinguish the pain of loss (paena damni), or privation of the beatific vision, and the pain of sense (paena sensus).在谈到心灵的人都没有达到救赎，这些神学家区分疼痛的损失（ paena damni ） ，或穷困的beatific视野，疼痛的感觉（ paena感觉） 。 Though these theologians have thought it certain that unbaptized infants must endure the pain of loss, they have not been similarly certain that they are subject to the pain of sense.虽然这些神学家都以为它一定unbaptized婴儿必须忍受的痛苦损失，他们并没有得到同样肯定的是，他们受到的痛苦感。 St. Augustine (De Pecc. et Mer., I, xvi) held that they would not be exempt from the pain of sense, but at the same time he thought it would be of the mildest form.圣奥古斯丁（德太平洋经济合作理事会。等市场汇率，我十六）举行，因为他们不能免于疼痛的感觉，但在同一时间，他认为这将是对是最温和的形式。 On the other hand, St. Gregory Nazianzen (Or. in S. Bapt.) expresses the belief that such infants would suffer only the pain of loss.在另一方面，圣格雷戈里nazianzen （ or.第bapt ）表示，他们相信这些婴儿会受损，只是疼痛的损失。 Sfondrati (Nod. Prædest., I, i) declares that while they are certainly excluded from heaven, yet they are not deprived of natural happiness. sfondrati （ nod. prædest 。我，我）宣告虽然他们肯定被排除在天堂，但他们却没有被剥夺的自然幸福。 This opinion seemed so objectionable to some French bishops that they asked the judgment of the Holy See upon the matter.这种看法似乎是那么令人反感的一些法语主教表示，他们要求的判断教廷后，这件事。 Pope Innocent XI replied that he would have the opinion examined into by a commission of theologians, but no sentence seems ever to have been passed upon it.教宗无辜玺回答说，他会有意见纳入研究的一个委员会的神学家，但没有判刑，似乎以往任何时候都需要获得通过，付诸实行。 Since the twelfth century, the opinion of the majority of theologians has been that unbaptized infants are immune from all pain of sense.自12世纪，大多数人的意见的神学家一直认为unbaptized婴儿免受一切痛苦的感觉。 This was taught by St. Thomas Aquinas, Scotus, St. Bonaventure, Peter Lombard, and others, and is now the common teaching in the schools.这是由教圣托马斯阿奎那， scotus ，圣文德，彼得伦巴第等多个城市，并正在共同教学中的学校。 It accords with the wording of a decree of Pope Innocent III (III Decr., xlii, 3): "The punishment of original sin is the deprivation of the vision of God; of actual sin, the eternal pains of hell."它与措辞一项法令，教宗无辜三（三下降， ，四十二， 3 ）说： "该处罚的原罪，是剥夺了视觉的上帝;的实际单，永恒的痛苦的地狱" 。 Infants, of course, can not be guilty of actual sin.婴幼儿的，当然不能承认的实际单。
Other theologians have urged that, under the law of nature and the Mosaic dispensation, children could be saved by the act of their parents and that consequently the same should be even more easy of attainment under the law of grace, because the power of faith has not been diminished but increased.其他神学家曾呼吁说，根据该法的性质和花叶配药，儿童可挽救该法令的父母，并因此同时应更容易实现的，根据国际法的恩典，因为权力的信仰不被减少，但增加了。 Common objections to this theory include the fact that infants are not said to be deprived of justification in the New Law through any decrease in the power of faith, but because of the promulgation by Christ of the precept of baptism which did not exist before the New Dispensation.共同反对这一理论，包括事实，即婴儿不说，被剥夺的理由，在新的法律通过任何下降的力量，信仰，但由于颁布了基督的言教的洗礼，这是不存在的前新省却。 Nor would this make the case of infants worse than it was before the Christian Church was instituted.也不会，这使案件的婴儿不如以前基督教教堂被提起。 While it works a hardship for some, it has undoubtedly improved the condition of most.而运作的困难，有些人来说，这无疑是改善条件最。 Supernatural faith is now much more diffused than it was before the coming of Christ, and more infants are now saved by baptism than were justified formerly by the active faith of their parents.超自然的信仰是，现在更弥漫比以前未来的救世主，更是婴幼儿，现在救洗礼较合理，由以前的积极信念，他们的父母。 Moreover, baptism can more readily be applied to infants than the rite of circumcision, and by the ancient law this ceremony had to be deferred till the eighth day after birth, while baptism can be bestowed upon infants immediately after they are born, and in case of necessity even in their mother's womb.此外，洗礼，可以更容易地适用于婴幼儿较成年礼的包皮环切术，以及由古代法律这个仪式不得不推迟到第八天，在出生后，虽然洗礼，可赋予儿立刻出生后，并在案件必要时，甚至在其母亲的子宫内。 Finally it must be borne in mind that unbaptized infants, if deprived of heaven, would not be deprived unjustly.最后，它必须紧记unbaptized儿，如果被剥夺了天堂，不会被剥夺冤枉。 The vision of God is not something to which human beings have a natural claim.远见的，神是不是哪个人有一种自然的索赔。 It is a free gift of the Creator who can make what conditions He chooses for imparting it or withholding it.这是一项免费的礼物造物者可以作出什么样的条件，他选择了为传授或扣压。 No injustice is involved when an undue privilege is not conferred upon a person.没有正义，是涉及不正当的特权，是没有赋予任何人。 Original sin deprived the human race of an unearned right to heaven.原罪剥夺了人类的一种非劳动权利得以升天。 Through the Divine mercy this bar to the enjoyment of God is removed by baptism; but if baptism be not conferred, original sin remains, and the unregenerated soul, having no claim on heaven, is not unjustly excluded from it.透过神圣慈悲这个酒吧，以享受神是拆除的洗礼，但如果洗礼，不授予，原罪仍然存在，并unregenerated灵魂，没有索赔天吃饭的局面，是不是不公正地排除在外。
As to the question, whether in addition to freedom from the pain of sense, unbaptized infants enjoy any positive happiness in the next world, theologians are not agreed, nor is there any pronouncement of the Church on the subject.由于上述问题，无论是在除免于疼痛的感觉， unbaptized婴儿享有任何正面的幸福，在未来世界，神学家们不同意，也没有任何的声明，教会对此事的意见。 Many, following St. Thomas (De Malo, Q. v, a. 3), declare that these infants are not saddened by the loss of the beatific vision, either because they have no knowledge of it, and hence are not sensible of their privation; or because, knowing it, their will is entirely conformed to God's will and they are conscious that they have missed an undue privilege through no fault of their own.不少，继圣托马斯（德联络办公室，问五答3 ） ，申报，这些婴儿是不是感到难过，失去了beatific远见，或者是因为他们不知道它，因此是不理性的，他们穷困;或者因为，在不知不觉中，他们的意志，是完全符合上帝的意愿，他们都意识到他们错过了不应有的特权的命令，通过自己的过错。 In addition to this freedom from regret at the loss of heaven, these infants may also enjoy some positive happiness.除了这个免于遗憾失去的天堂，这些婴儿也可享受一些积极的幸福。 St. Thomas (In II Sent., dist. XXXIII, Q. ii, a. 5) says: "Although unbaptized infants are separated from God as far as glory is concerned, yet they are not separated from Him entirely. Rather are they joined to Him by a participation of natural goods; and so they may even rejoice in Him by natural consideration and love," Again (a. 2) he says: "They will rejoice in this, that they will share largely in the divine goodness and in natural perfections."圣托马斯（二派，区三十三，问：二A 5 ）说： "虽然unbaptized婴儿脱离上帝据荣耀，是关注，但他们却不能脱离他完全相反，他们加入给他一个参与的天然品;等，他们甚至可能为之欣喜，在他的自然审议和爱情， "再一次（ 2 ） ，他说： "他们将欣喜在此，他们将分享主要集中在神的良善和天然完善" 。 While the opinion, then, that unbaptized infants may enjoy a natural knowledge and love of God and rejoice in it, is perfectly tenable, it has not the certainty that would arise from a unanimous consent of the Fathers of the Church, or from a favorable pronouncement of ecclesiastical authority.而民意，那么， unbaptized儿，可享有一个自然知识和上帝的爱而忧，在这，是完全站不住脚的，它没有确定性，这将产生一个一致同意的，教会的神父们，还是从有利于公判大会的宗教权威。
[Editor's note: On this subject, the 1992 Catechism of the Catholic Church states: "As regards children who have died without Baptism, the Church can only entrust them to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved, and Jesus' tenderness toward children which caused him to say: "Let the children come to me, do not hinder them," allows us to hope that there is a way of salvation for children who have died without Baptism. All the more urgent is the Church's call not to prevent little children coming to Christ through the gift of holy Baptism."] [编者按：在这个问题上， 1992年讲授的天主教教会指出： "至于孩子的人都死了洗礼，教会只能托付给仁慈的天主，因为她没有在她的葬礼仪式为他们的确，大慈悲的上帝的人的欲望，所有男人应该被保存，并为耶稣的温柔，对孩子造成的，他说： "让孩子来找我，不妨碍他们， "让我们希望，有出路拯救儿童的人已经死亡，没有洗礼。时候都更迫切的是，教会的召唤而不是要阻止小孩子来基督通过礼品的神圣洗礼。 " ]
We may add here some brief remarks on the discipline of the Church in regard to unbaptized persons.我们可以在这里补充一些简短的发言中对纪律的教会对于unbaptized人。 As baptism is the door of the Church, the unbaptized are entirely without its pale.由于洗礼是大门教会， unbaptized是完全没有它的苍白。 As a consequence:作为一个后果：
Such persons, by the ordinary law of the Church, may not receive Catholic funeral rites.这种人，由普通法律的教会，也不得接受天主教葬礼。 The reason of this regulation is given by Pope Innocent III (Decr., III, XXVIII, xii): "It has been decreed by the sacred canons that we are to have no communion with those who are dead, if we have not communicated with them while alive."因为这个规例是由教宗无辜三（ decr. ，三，第二十八，第十二章）说： "它已颁布的神圣炮，我们是为没有共融与那些已经死了，如果我们还没有沟通过他们虽然活着" 。 According to Canon Law (CIC 1183), however, catechumens "are to be considered members of the Christian faithful" as regard funeral rites.根据教会法物（ CIC 1183 ） ，但是，慕道者" ，都是要考虑成员的基督教信徒"至于葬礼。 The Plenary Council of Baltimore also decrees (No. 389) that the custom of burying the unbaptized relatives of Catholics in the family sepulchers may be tolerated.国务院全体会议的巴尔的摩还法令（第389名）的习俗埋葬unbaptized亲属的天主教徒在家庭sepulchers可容忍的。 [Editor's note: The 1983 Code of Canon Law excepts an unbaptized child of Catholic parents, if the parents had intended to have him baptized.] [编者按： 1983年守则教会法excepts一个unbaptized儿童的天主教父母，如果父母本来打算让他受洗。 ]
A Catholic may not marry an unbaptized person without dispensation, under pain of nullity.天主教可能不会嫁给unbaptized人未经特许，根据疼痛无效。 This impediment, as far as illiceity is concerned, is derived from the natural law, because in such unions the Catholic party and the offspring of the marriage would, in most cases, be exposed to the loss of faith.这个障碍，据illiceity来说，是来自于自然法，因为在这样的工会天主教党和后代的婚姻会，在大多数情况下，接触到了丧失信心。 The invalidity of such marriage, however, is a consequence only of positive law.无效婚姻，不过，这是一个后果，只有正面的法律。 For, in the beginning of Christianity, unions between the baptized and unbaptized were frequent, and they were certainly held valid.为，在一开始的基督教，工会之间的洗礼和unbaptized频繁，而他们肯定是召开有效。 When, then, circumstances arise where the danger of perversion for the Catholic party is removed, the Church dispenses in her law of prohibition, but always requires guarantees from the non-Catholic party that there will be no interference with the spiritual rights of the partner of the union.时，则情况会出现危险的曲解为天主教党是移走后，教会免除她在法律禁止的，但总是需要保证从非天主教的党，将不会有任何干扰与精神权利的合作伙伴该联盟。 (See IMPEDIMENTS OF MATRIMONY.) （见障碍的婚姻关系。 ）
In general, we may state that the Church claims no authority over unbaptized persons, as they are entirely without her pale.总的来讲，我们可以说，教会声称无权unbaptized人，因为他们是完全没有，她面色苍白。 She makes laws concerning them only in so far as they hold relations with the subjects of the Church.她提出有关法律，他们只是在目前为止，因为他们持有与科目的教会。
XII.十二。 EFFECTS OF BAPTISM影响洗礼
This sacrament is the door of the Church of Christ and the entrance into a new life.这是圣门的基督的教会，以及进入新的生活。 We are reborn from the state of slaves of sin into the freedom of the Sons of God.我们重生，从国家的奴隶单到新闻自由的神的儿子。 Baptism incorporates us with Christ's mystical body and makes us partakers of all the privileges flowing from the redemptive act of the Church's Divine Founder.洗礼包含了我们与基督的奥体，并促使我们partakers的一切特权流向从救赎的行为，教会的神的创始人。 We shall now outline the principal effects of baptism.我们现在纲要的主要影响的洗礼。 (1) The Remission of All Sin, Original and Actual This is clearly contained in the Bible. （ 1 ）减免一切罪过，原来和实际，这显然是包含在圣经中。 Thus we read (Acts 2:38): "Be baptized every one of you in the name of Jesus Christ, for the remission of your sins; and you shall receive the Holy Ghost. For the promise is to you and to your children and to all that are far off, whomsoever the Lord our God shall call."因此，我们读到（使徒2时38分）说： "受洗，每个人都在你的名字耶稣基督，为缓解你的罪恶;你应接受圣灵，为承诺，是向你和你的儿女令所有人都为期不远了，是何人所耶和华我们的神会请" 。 We read also in the twenty-second chapter of the Acts of the Apostles (verse 16):我们也看过在二十一世纪的第二章行为的使徒（新诗16 ） ：
Be baptized, and wash away thy sins." St. Paul in the fifth chapter of his Epistle to the Ephesians beautifully represents the whole Church as being baptized and purified (5:25 sq.): "Christ loved the Church, and delivered Himself up for it: that he might sanctify it, cleansing it by the washing of water in the word of life: that he might present it to Himself a glorious Church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish.受洗，洗去你的罪孽" 。圣保禄在第五章，他的书信，以以弗所精美，代表了整个教会被洗礼和净化（ 5时25平方）说： "基督爱教会，并发表自己为：他有可能圣化，洁净，它是由洗涤水字的生活：他有可能它呈现给观众自己是一个光荣的教堂，没有现货或起皱，或任何这类的事情，但它应神圣的，没有污点。
The prophecy of Ezechiel (36:25) has also been understood of baptism: "I will pour upon you clean water, and you shall be cleansed from all your filthiness (inquinamentis), where the prophet is unquestionably speaking of moral defilements.预言的ezechiel （ 36:25 ）也已经理解的洗礼： "我一定会倒，你干净的水了，你应予以清洗，从您的所有脏（ inquinamentis ） ，而先知无疑是讲道德的污秽。
This is also the solemn teaching of the Church.这也是庄严的教学中的教会。 In the profession of faith prescribed by Pope Innocent III for the Waldensians in 1210, we read: We believe that all sins are remitted in baptism, both original sin and those sins which have been voluntarily committed." The Council of Trent (Sess. V., can. v) anathematizes whomsoever denies that the grace of Christ which is conferred in baptism does not remit the guilt of original sin; or asserts that everything which can truly and properly be called sin is not thereby taken away. The same is taught by the Fathers. St. Justin Martyr (Apol., I, Ixvi) declares that in baptism we are created anew, that is, consequently, free from all stain of sin. St. Ambrose (De Myst., iii) says of baptism: "This is the water in which the flesh is submerged that all carnal sin may be washed away.在医学界的信心，由教宗无辜第三，为waldensians在1210 ，我们读到：我们认为，所有的罪过都在汇款的洗礼，无论是原罪与捷联惯导系统已自愿承诺" 。安理会的遄达（ sess. v ，可以第五节） anathematizes何人所否认的恩典基督是授予在洗礼并不汇往有罪的原罪;或声称尽了一切可真真正正地和适当地被称为单是不是从而拿走。同样是教由父亲，圣贾斯汀烈士（ apol. ，我， ixvi ）宣布，在洗礼，我们正在创造新的，也就是因此，不受任何污点的罪过，圣刘汉铨（德神秘岛，三）说的洗礼说： "这是水，其中肉淹没所有肉欲单可能被冲走。 Every transgression is there buried." Tertullian (De Bapt., vii) writes: "Baptism is a carnal act in as much as we are submerged in the water; but the effect is spiritual, for we are freed from our sins." The words of Origen (In Gen., xiii) are classic: "If you transgress, you write unto yourself the handwriting [chirographum] of sin.每一个海侵是有埋葬了"戴尔都良（德bapt ，七）中写道： "洗礼是一个肉欲的行为正如我们都被淹没在水中，但效果是精神的，因为我们摆脱了我们的罪过"换言之的渊源（上将，十三） ，是典型的： "如果你超越，你写祂自己的笔迹[ chirographum ]罪恶的。 But, behold, when you have once approached to the cross of Christ and to the grace of baptism, your handwriting is affixed to the cross and blotted out in the font of baptism." It is needless to multiply testimonies from the early ages of the Church. It is a point on which the Fathers are unanimous, and telling quotations might also be made from St. Cyprian, Clement of Alexandria, St. Hilary, St. Cyril of Jerusalem, St. Basil, St. Gregory Nazianzen, and others.但是，你看，当你曾逼近到基督的十字架，并在宽限期的洗礼，你的笔迹，是贴在十字架上，并不能抹杀的，在字体的洗礼， "这是毋庸再乘以证词，从早期的教堂，它是一个点上，父亲是一致的，并告诉报价，也可能是由圣塞浦路斯，克莱门特的亚历山德里亚，圣希拉蕊，圣西里尔耶路撒冷，圣罗勒，圣格雷戈里nazianzen ，和其他人。
(2) Remission of Temporal Punishment （ 2 ）减免颞处罚
Baptism not only washes away sin, it also remits the punishment of sin.洗礼不仅冲走单外，还职权处罚单。 This was the plain teaching of the primitive Church.这是平原教学的原始教会。 We read in Clement of Alexandria (Pædagog., i) of baptism: "It is called a washing because we are washed from our sins: it is called grace, because by it the punishments which are due to sin are remitted."我们在阅读克莱门特亚历山大（ pædagog. ，我）的洗礼： "这是被称为洗，因为我们都是冲离我们的罪过：这是所谓的恩典，因为它的处分，这是因为单是汇出" 。 St. Jerome (Ep. lxix) writes: "After the pardon (indulgentiam) of baptism, the severity of the Judge is not to be feared."圣杰罗姆（ ep. lxix ）写道： "经过赦免（ indulgentiam ）的洗礼，严重程度，法官是不可怕" 。 And St. Augustine (De Pecc. et Mer., II, xxviii) says plainly: "If immediately [after baptism] there follows the departure from this life, there will be absolutely nothing that a man must answer for [quod obnoxium hominem teneat], for he will have been freed from everything that bound him."和圣奥古斯丁（德太平洋经济合作理事会。等市场汇率。第一，二，二十八）说，赤裸裸地说： "如果立即[经过洗礼]有如下离开这个生活中，将有绝对没有任何一个人，必须先回答[和obnoxium hominem teneat ] ，因为他已经摆脱一切约束他" 。 In perfect accord with the early doctrine, the Florentine decree states: "No satisfaction is to be enjoined upon the baptized for past sins; and if they die before any sin, they will immediately attain to the kingdom of heaven and to the vision of God."在完美的，符合早期学说，佛罗伦萨法令规定： "没有满意的是要受命后，受洗为过去的罪孽;如果他们死之前，任何单，他们会立即实现向天国的，并以远见的上帝" In like manner the Council of Trent (Sess. V) teaches: "There is no cause of damnation in those who have been truly buried with Christ by baptism . . . Nothing whatever will delay their entrance into heaven."同样地，安理会的遄达（ sess.五）教导： "没有事业的damnation在那些已真正埋在基督的洗礼… … 。毫不相干，将延误了他们通向天堂的大门" 。
(3) Infusion of Supernatural Grace, Gifts, and Virtues （ 3 ）输液的超自然的恩典，礼物和美德
Another effect of baptism is the infusion of sanctifying grace and supernatural gifts and virtues.另一种效应的洗礼，是输液的sanctifying恩典和超自然的礼物和美德。 It is this sanctifying grace which renders men the adopted sons of God and confers the right to heavenly glory.正是这种sanctifying恩典，使官兵通过的是上帝的儿女，并赋予权利，以天朝荣耀。 The doctrine on this subject is found in the seventh chapter on justification in the sixth session of the Council of Trent.该学说对这个课题是发现在第七章的理由，在第六届理事会的会议的遄达。 Many of the Fathers of the Church also enlarge upon this subject (as St. Cyprian, St. Jerome, Clement of Alexandria, and others), though not in the technical language of later ecclesiastical decrees.许多教会的神父也放大后，这个议题（如圣塞浦路斯，圣杰罗姆，克莱门特的亚历山德里亚，和其他人） ，虽然不是在技术语言后来教会的法令。
(4) Conferral of the Right to Special Graces （四）赋予的权利受到特别的青睐
Theologians likewise teach that baptism gives man the right to those special graces which are necessary for attaining the end for which the sacrament was instituted and for enabling him to fulfill the baptismal promises.神学家同样教导洗礼，让男子的权利，这些特殊的青睐，这是必要的，为达到目的，即圣餐被提起，并为使他能够履行洗礼的承诺。 This doctrine of the schools, which claims for every sacrament those graces which are peculiar and diverse according to the end and object of the sacrament, was already enunciated by Tertullian (De Resurrect., viii).这种学说的学校，自称为每圣餐者青睐，这是奇特多样据到去年底，与物体的圣餐，已经阐明了由戴尔都良（德复活，第八节） 。 It is treated and developed by St. Thomas Aquinas (III:62:2).它是治疗和发展的圣托马斯阿奎那（三： 62:2 ） 。 Pope Eugene IV repeats this doctrine in the decree for the Armenians.教皇尤金四，不断重复这一学说在该法令为亚美尼亚人。 In treating of the grace bestowed by baptism, we presume that the recipient of the sacrament puts no obstacle (obex) in the way of sacramental grace.在治疗的恩典赐予的，由洗礼，我们假定，即受援国的圣餐了，没有障碍（闩） ，在路的圣事的恩典。 In an infant, of course, this would be impossible, and as a consequence, the infant receives at once all the baptismal grace.在婴儿时期，当然，这将是不可能的，因此，婴幼儿接收当所有的洗礼的恩典。 It is otherwise in the case of an adult, for in such a one it is necessary that the requisite dispositions of the soul be present.这是在其他方面的情况就成人而言，在这样一个有必要把必要的处置灵魂在场。
The Council of Trent (Sess. VI, c. vii) states that each one receives grace according to his disposition and co-operation.安理会的遄达（ sess.六，长七）国家，每一个获得宽限期据他的性情和合作。 We are not to confound an obstacle (obex) to the sacrament itself with an obstacle to the sacramental grace.我们不是混淆障碍（闩） ，以圣事本身与障碍的圣事的恩典。 In the first case, there is implied a defect in the matter or form, or a lack of the requisite intention on the part of minister or recipient, and then the sacrament would be simply null.在首宗案件中，有隐含的弊端在这件事或形式，或缺乏必要的意图对部分部长或受赠人，然后圣餐会根本无效。 But even if all these essential requisites for constituting the sacrament be present, there can still be an obstacle put in the way of the sacramental grace, inasmuch as an adult might receive baptism with improper motives or without real detestation for sin.但即使所有的这些必要条件，他们构成了圣餐予以目前，可以仍然是一个障碍，在路的圣事的恩典，因为一个成年人可能得到洗礼与不正当的动机或没有真正detestation为单。 In that case the person would indeed be validly baptized, but he would not participate in the sacramental grace.在这种情况下，该人确实是有效的洗礼，但他将不参加在圣事的恩典。 If, however, at a later time he made amends for the past, the obstacle would be removed and he would obtain the grace which he had failed to receive when the sacrament was conferred upon him.不过，如果在以后的时间，他作出了修订，在过去，障碍将会被拆除，他将获得的恩典，他未能获得当圣餐被赋予他的。 In such a case the sacrament is said to revive and there could be no question of rebaptism.在这种情况下，圣餐是说，恢复并不可能有任何的问题rebaptism 。
(5) Impression of a Character on the Soul （ 5 ）的印象，一对性格的灵魂
Finally, baptism, once validly conferred, can never be repeated.最后，洗礼，一次有效授予，绝不能重演。 The Fathers (St. Ambrose, Chrysostom, and others) so understand the words of St. Paul (Hebrews 6:4), and this has been the constant teaching of the Church both Eastern and Western from the earliest times.父亲（圣刘汉铨，金口，和其他人） ，所以了解的话圣保禄（希伯来六四） ，而这已成为恒教学的教会都东部和西部，从最早的时候。 On this account, baptism is said to impress an ineffaceable character on the soul, which the Tridentine Fathers call a spiritual and indelible mark.对这个帐户，洗礼，据说打动了不可磨灭的性格灵魂，其中德律但丁的父亲打电话精神和不可磨灭的印记。 That baptism (as well as Confirmation and Holy orders) really does imprint such a character, is defined explicitly by the Council of Trent (Sess. VII, can. ix).这洗礼（以及确认和神圣命令）的确印记这样的性格，是界定明确，由理事会的遄达（ sess.七，可以第九节） 。 St. Cyril (Præp. in Cat.) calls baptism a "holy and indelible seal", and Clement of Alexandria (De Div. Serv., xlii), "the seal of the Lord".圣西里尔（ præp.在CAT ）呼吁洗礼的"神圣和不可磨灭的印章" ，而克莱门特亚历山大（德理学系serv ，四十二） ， "盖主" 。 St. Augustine compares this character or mark imprinted upon the Christian soul with the character militaris impressed upon soldiers in the imperial service.圣奥古斯丁相比，这个字或标记印迹后，基督教的灵魂与品格militaris留下深刻印象后，士兵在帝国服务。 St. Thomas treats of the nature of this indelible seal, or character, in the Summa (III:63:2).圣托马斯待人的这种特性，不可磨灭的印章，或性质，有利于总结（三： 63:2 ） 。
The early leaders of the so-called Reformation held very different doctrines from those of Christian antiquity on the effects of baptism.早期的领导人以所谓改革进行了非常不同的学说，从这些基督徒对文物的影响洗礼。 Luther (De Captiv. Bab.) and Calvin (Antid. C. Trid.) held that this sacrament made the baptized certain of the perpetual grace of adoption.路德（德captiv 。为BAB ）和卡尔文（ antid.长trid ）认为，这圣餐了洗礼的某些永恒的恩典通过。 Others declared that the calling to mind of one's baptism would free him from sins committed after it; others again, that transgressions of the Divine law, although sins in themselves, would not be imputed as sins to the baptized person provided he had faith.其他人宣称这次通话想起一个人的洗礼，将免费由他犯下的罪孽后，其他人，这越轨的神圣法则，虽然捷联惯导系统本身，而不会归罪于作为捷联惯导系统向受洗的人，只要他有信心。 The decrees of the Council of Trent, drawn up in opposition to the then prevailing errors, bear witness to the many strange and novel theories broached by various exponents of the nascent Protestant theology.该法令安理会的趋势，制定了反对当时的错误，见证了许多陌生和小说理论broached各指数的新生新教神学。
XIII.十三。 MINISTER OF THE SACRAMENT部长的圣餐
The Church distinguishes between the ordinary and the extraordinary minister of baptism.教会区分普通和平凡部长的洗礼。 A distinction is also made as to the mode of administration.区别是也发了言，以管理模式。 Solemn baptism is that which is conferred with all the rites and ceremonies prescribed by the Church, and private baptism is that which may be administered at any time or place according to the exigencies of necessity.庄严的洗礼的是，这是赋予所有的仪式和典礼订明由教会和私人的洗礼，是可以加以管理，在任何时间或地点，根据需要来必要性。 At one time solemn and public baptism was conferred in the Latin Church only during the paschal season and Whitsuntide.在同一时间的庄严和公众的洗礼，被授于拉丁教会只有在逾越节赛季whitsuntide 。 The Orientals administered it likewise at the Epiphany.该东方人经管的，它同样在顿悟。
(1) Ordinary Minister （ 1 ）普通部长
The ordinary minister of solemn baptism is first the bishop and second the priest.普通部长庄严的洗礼，首先是主教和第二神父。 By delegation, a deacon may confer the sacrament solemnly as an extraordinary minister.由团时，有执事，可授予圣餐郑重作为一个不平凡的大臣。
Bishops are said to be ordinary ministers because they are the successors of the Apostles who received directly the Divine command: "Go and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost."Priests are also ordinary ministers because by their office and sacred orders they are pastors of souls and administrators of the sacraments, and hence the Florentine decree declares: "The minister of this Sacrament is the priest, to whom it belongs to administer baptism by reason of his office."主教说是普通的部长们，因为他们是接班人的使徒们，他们直接收到神的命令： "你们要去教导所有国家，他们的洗礼，在父亲的姓名和子和圣灵" 。牧师也有一般的部长，因为他们的办公室和神圣的命令，他们是牧师的心灵和管理者的圣礼，因此佛罗伦萨法令宣称： "部长，这圣餐是神父，向谁提出，它属于管理的洗礼，因他的办公室" As, however, bishops are superior to priests by the Divine law, the solemn administration of this sacrament was at one time reserved to the bishops, and a priest never administered this sacrament in the presence of a bishop unless commanded to do so.作为，不过，主教都是优于神父所神圣的法律，严肃的管理，这圣餐是在同一时间保留给主教，神父从未经管这个圣餐，在出席会议的一位主教，除非指挥若这样做。 How ancient this discipline was, may be seen from Tertullian (De Bapt., xvii):如何古代这一学科是，可以看出从戴尔都良（德bapt ，十七） ：
The right to confer baptism belongs to the chief priest who is the bishop, then to priests and deacons, but not without the authorization of the bishop.有权授予洗礼属于政务司铎，他是主教，然后到牧师和执事，但不是未经授权的主教。
Ignatius (Ep. ad Smyr., viii): "It is not lawful to baptize or celebrate the agape without the bishop."伊格（ ep.专案smyr ，八） ： "这是不合法的，以baptize或庆祝爱德没有主教" 。 St. Jerome (Contra Lucif., ix) witnesses to the same usage in his days: "Without chrism and the command of the bishop, neither priest nor deacon has the right of conferring baptism."圣杰罗姆（矛盾lucif ，九）证人，以相同的使用在他的日子： "如果没有chrism和指挥的主教，神父没有，也没有执事有权利授予洗礼" 。
Deacons are only extraordinary ministers of solemn baptism, as by their office they are assistants to the priestly order.执事只是平凡的部长们庄严的洗礼，因为他们的办公室，他们都是助理向司铎秩序。 St. Isidore of Seville (De Eccl, Off., ii, 25) says: "It is plain that baptism is to be conferred by priests only, and it is not lawful even for deacons to administer it without permission of the bishop or priest."圣伊西多尔的塞维利亚（德eccl ，起飞。第一，二， 25 ）说： "我非常清楚表明的洗礼，是必须由祭司只，它是不合法，甚至为执事来管理它未经允许的主教或神父" That deacons were, however, ministers of this sacrament by delegation is evident from the quotations adduced.这执事，不过，部长的这圣餐由代表团是显而易见的，从报价引证。 In the service of ordination of a deacon, the bishop says to the candidate: "It behooves a deacon to minister at the altar, to baptize and to preach."在服务的统筹执事，这位主教说，以该候选人说： "这behooves执事部长在祭坛上，以baptize和传教" 。 Philip the deacon is mentioned in the Bible (Acts 8) as conferring baptism, presumably by delegation of the Apostles.弘执事提到圣经（使徒8 ）授予的洗礼，相信通过代表团的使徒。
It is to be noted that though every priest, in virtue of his ordination is the ordinary minister of baptism, yet by ecclesiastical decrees he can not use this power licitly unless he has jurisdiction.这是值得注意的是，虽然每一个神父，在凭借其排序是普通部长的洗礼，但到宗教法令，他就不能使用这项权力licitly除非他拥有司法管辖权。 Hence the Roman Ritual declares: The legitimate minister of baptism is the parish priest, or any other priest delegated by the parish priest or the bishop of the place." The Second Plenary Council of Baltimore adds: "Priests are deserving of grave reprehension who rashly baptize infants of another parish or of another diocese." St. Alphonsus (n. 114) says that parents who bring their children for baptism without necessity to a priest other than their own pastor, are guilty of sin because they violate the rights of the parish priest. He adds, however, that other priests may baptize such children, if they have the permission, whether express, or tacit, or even reasonably presumed, of the proper pastor. Those who have no settled place of abode may be baptized by the pastor of any church they choose.因此，罗马的仪式宣布：合法部长的洗礼，是教区牧师，或任何其他牧师下放，由教区神父或主教的地方"的第二次全体会议，会议的巴尔的摩补充说： "神父，是值得严重reprehension谁贸然baptize婴儿的另一个教区或另一教区的"圣阿方（ 12月31日114 ）说，父母带子女的洗礼，没有必要向其他牧师比对自己的牧师，是犯了罪，因为他们违反人权的本堂司铎，他补充说，但是，其他的神父可能baptize这类儿童，他们如果有足够的许可，不论明示或默示，甚至合理地推定，对妥善牧师。那些没有解决的居住地方，可洗礼牧师任何教会他们选择。
(2) Extraordinary Minister （ 2 ）不平凡的大臣
In case of necessity, baptism can be administered lawfully and validly by any person whatsoever who observes the essential conditions, whether this person be a Catholic layman or any other man or woman, heretic or schismatic, infidel or Jew.在案件的必要性，洗礼，可以依法管理和有效任何人，无论谁观察到了必不可少的条件，不论这个人是一个天主教门外汉或任何其他男人还是女人，邪教组织或者schismatic ，异教徒或犹太人。
The essential conditions are that the person pour water upon the one to be baptized, at the same time pronouncing the words: "I baptize thee in the name of the Father and of the Son and of the Holy Ghost."基本条件是该人倾诉水后，一至受洗，在同一时间内，宣告了话： "我baptize祢在父亲的姓名和子和圣灵" 。 Moreover, he must thereby intend really to baptize the person, or technically, he must intend to perform what the Church performs when administering this sacrament.此外，他还必须有打算真的要baptize的人，还是在技术上，他必须打算履行什么教堂演出时，管理这圣餐。
The Roman Ritual adds that, even in conferring baptism in cases of necessity, there is an order of preference to be followed as to the minister.罗马祭祀补充说，即使是在授予的洗礼，在案件的必要性，是有优先顺序应遵循以部长。 This order is: if a priest be present, he is to be preferred to a deacon, a deacon to a subdeacon, a cleric to a layman, and a man to a woman, unless modesty should require (as in cases of childbirth) that no other than the female be the minister, or again, unless the female should understand better the method of baptizing.这项命令是：如果一个牧师在场，他是被推荐到一个执事，执事，一subdeacon ，一名教士，以一个门外汉，一男一女，除非谦虚应要求（如在案件分娩）没有其他比女性成为部长，或再次，除非女性应该更好地了解法的洗礼。 The Ritual also says that the father or mother should not baptize their own child, except in danger of death when no one else is at hand who could administer the sacrament.祭祀也说，父亲或母亲，不应该baptize他们自己的孩子，除了在危险的死因时，没有其他人在眼前的人能治圣餐。 Pastors are also directed by the Ritual to teach the faithful, and especially midwives, the proper method of baptizing.牧师也是导演出来的礼仪教导信徒们，特别是助产士，正确的方法洗礼。 When such private baptism is administered, the other ceremonies of the rite are supplied later by a priest, if the recipient of the sacrament survives.当这些私人洗礼管理外，其他仪式的成年礼是供应后，由一名牧师，如果受赠人的圣餐生存。
This right of any person whatsoever to baptize in case of necessity is in accord with the constant tradition and practice of the Church.这一权利的任何人去baptize在危急情况是符合一贯的传统和惯例的教会。 Tertullian (De Bapt., vii) says, speaking of laymen who have an opportunity to administer baptism: "He will be guilty of the loss of a soul, if he neglects to confer what he freely can," St. Jerome (Adv. Lucif., ix): "In case of necessity, we know that it is also allowable for a layman [to baptize]; for as a person receives, so may he give," The Fourth Council of the Lateran (cap. Firmiter) decrees: "The Sacrament of Baptism . . . no matter by whom conferred is available to salvation," St. Isidore of Seville (can. Romanus de cons., iv) declares: "The Spirit of God administers the grace of baptism, although it be a pagan who does the baptizing," Pope Nicholas I teaches the Bulgarians (Resp, 104) that baptism by a Jew or a pagan is valid.戴尔都良（德bapt ，七）说，在讲外行的人有机会来管理的洗礼： "他将犯丧失了灵魂，如果他忽略了赋予他的自由交流， "圣杰罗姆（ adv. lucif ，第九）说： "在危急情况，我们知道，这也是允许的，为一个门外汉[ baptize ] ;为作为一个人收到，因此，他给"第四届理事会的lateran （第firmiter ）政令说： "圣事的洗礼… … 。无论由何人所赋予的，可向救国， "圣伊西多尔的塞维利亚（ can. romanus德意见后，四）宣称： "上帝的精神管理的恩典的洗礼，虽然这是一个异教的人是否洗礼， "教皇尼古拉i教导保加利亚人（比例分别为， 104 ）的洗礼，由一个犹太人或异教徒是有效的。
Owing to the fact that women are barred from enjoying any species of ecclesiastical jurisdiction, the question necessarily arose concerning their ability to bestow valid baptism.由于这一事实，即女性不准享受任何物种的教会管辖，这个问题一定会引起他们的能力赐给有效的洗礼。 Tertullian (De Bapt., xvii) strongly opposes the administration of this sacrament by women, but he does not declare it void.戴尔都良（德bapt ，十七）强烈反对政府的这一圣餐由妇女，但他没有宣布作废。 In like manner, St. Epiphanius (Hær., lxxix) says of females: "Not even the power of baptizing has been granted to them", but he is speaking of solemn baptism, which is a function of the priesthood.同样地，圣epiphanius （ hær. ， lxxix ）说，女性说： "甚至没有权力的洗礼已经给予他们的" ，但他是在谈到庄严的洗礼，这是一个功能的神职人员。 Similar expressions may be found in the writings of other Fathers, but only when they are opposing the grotesque doctrine of some heretics, like the Marcionites, Pepuzians, and Cataphrygians, who wished to make Christian priestesses of women.类似的表述可以发现，在写作的其他父亲，但只有当他们反对怪诞学说的一些异端，像marcionites ， pepuzians ， cataphrygians ，他们希望使基督教priestesses妇女地位的提高。 The authoritative decision of the Church, however, is plain.据权威人士的决定，教会，但是，是平原。 Pope Urban II (c. Super quibus, xxx, 4) writes, "It is true baptism if a woman in case of necessity baptizes a child in the name of the Trinity."教宗城市第二（丙超级quibus了XXX ， 4 ）写道， "这是真正的洗礼，如果一个女人在危急情况baptizes孩子的名字三位一体" 。 The Florentine decree for the Armenians says explicitly: "In case of necessity, not only a priest or a deacon, but even a layman or woman, nay even a pagan or heretic may confer baptism."佛罗伦萨法令，为亚美尼亚人说，明确地说： "在案件的必要性，不仅是一个牧师或执事，但即使外行人都还是女人，甚至连异教或异教徒，可授予洗礼" 。
The main reason for this extension of power as to the administration of baptism is of course that the Church has understood from the beginning that this was the will of Christ.造成这种情况的主要原因扩建电厂，以政府的洗礼，这当然是说，教会也已认识到从一开始就表示，这是将基督的复活。 St. Thomas (III:62:3) says that owing to the absolute necessity of baptism for the salvation of souls, it is in accordance with the mercy of God, who wishes all to be saved, that the means of obtaining this sacrament should be put, as far as possible, within the reach of all; and as for that reason the matter of the sacrament was made of common water, which can most easily be had, so in like manner it was only proper that every man should be made its minister.圣托马斯（三： 62:3 ）表示，由于绝对有必要的洗礼，为救赎的灵魂，它是按照与慈悲的上帝，他希望所有被保存，这意味着获得这个圣餐应落实，尽量内部达成的一切，并且随着基于这一原因，此事的圣餐了共同的水，这是最容易了，所以在喜欢的方式，这是唯一正确的，每个人应作出了自己的部长。 Finally, it is to be noted that, by the law of the Church, the person administering baptism, even in cases of necessity, contracts a spiritual relationship with the child and its parents.最后，它是值得一提的是，通过法的教会，因人制管理的洗礼，即使是在案件的必要性，合约精神与孩子的关系，以及其父母。 This relationship constitutes an impediment that would make a subsequent marriage with any of them null and void unless a dispensation were obtained beforehand.这种关系构成了一个障碍这将使其后的婚姻与他们任何人无效，除非免除获得事前。 See AFFINITY.见亲和力。
XIV.十四。 RECIPIENT OF BAPTISM受赠人的洗礼
Every living human being, not yet baptized, is the subject of this sacrament.每一个住人，还没有洗，就是我今天圣餐。
(1) Baptism of Adults （ 1 ）洗礼的成年人
As regards adults there is no difficulty or controversy.至于成年人，有没有遇到困难或争议。 Christ's command excepts no one when He bids the Apostles teach all nations and baptize them.基督的指挥excepts没有人当他出价使徒保罗也教导所有国家和baptize他们。
(2) Baptism of Infants （ 2 ）洗礼的婴儿
Infant baptism has, however, been the subject of much dispute.婴儿的洗礼，但是，一直受到很大的争论。 The Waldenses and Cathari and later the Anabaptists, rejected the doctrine that infants are capable of receiving valid baptism, and some sectarians at the present day hold the same opinion.该瓦勒度派和卡塔利后来anabaptists ，拒绝中庸表示，婴幼儿是能够接收到有效的洗礼，有的sectarians在现今社会上持相同的看法。
The Catholic Church, however, maintains absolutely that the law of Christ applies as well to infants as to adults.天主教教会，但是，保持着绝对的法律适用基督以及向婴儿作为以成人为对象。 When the Redeemer declares (John 3) that it is necessary to be born again of water and the Holy Ghost in order to enter the Kingdom of God, His words may be justly understood to mean that He includes all who are capable of having a right to this kingdom.当救世主声明（约翰3 ）表示，要生出来的水和圣灵以进入神的国度，他的话可能会理直气壮地理解为是指他包括了所有的人都能够有一个正确的这个王国。 Now, He has asserted such a right even for those who are not adults, when He says (Matthew 19:14): "Suffer the little children, and forbid them not to come to me: for the kingdom of heaven is for such."如今，他已断言，这种权利，即使是那些没有大人，当他说（马太19时14分）说： "天下之老吾老以及人之老，幼吾幼以及人之幼，并严禁他们不来对我说：有为天国是这样。 " It has been objected that this latter text does not refer to infants, inasmuch as Christ says "to come to me".它一直反对，认为这后者文本并不是指婴幼儿，因为耶稣说： "来我的" 。 In the parallel passage in St. Luke (18:15), however, the text reads: "And they brought unto him also infants, that he might touch them"; and then follow the words cited from St. Matthew.在平行通道圣卢克（ 18:15 ） ，不过，答复全文： "他们带来了祂也儿，他有可能接触" ;然后沿着话引自圣马太。 In the Greek text, the words brephe and prosepheron refer to infants in arms.在希腊文，字brephe和prosepheron是指婴儿在武器。
Moreover, St. Paul (Colossians 2) says that baptism in the New Law has taken the place of circumcision in the Old.此外，圣保禄他们（ 2 ）表示，洗礼，在新的法律已经采取地方割包皮在旧。 It was especially to infants that the rite of circumcision was applied by Divine precept.它是特别为儿说，成年礼的包皮环切术是应用，以神于言教。 If it be said that there is no example of the baptism of infants to be found in the Bible, we may answer that infants are included in such phrases as: "She was baptized and her household" (Acts 16:15); "Himself was baptized, and all his house immediately" (Acts 16:33); "I baptized the household of Stephanus" (1 Corinthians 1:16).如果说有没有例子洗礼的婴儿被发现在圣经中，我们可以回答这个婴儿被列入此类的短语： "她是洗礼和她的家庭" （使徒行16:15 ） ; "自己受洗礼，而所有他的房子马上" （使徒16时33分） ; "我的洗礼，家庭的斯特凡努斯" （哥林多前书1:16 ） 。 The tradition of Christian antiquity as to the necessity of infant baptism is clear from the very beginning.传统的基督教文物，以必要性，婴儿的洗礼，显然从一开始的。 We have given many striking quotations on this subject already, in dealing with the necessity of baptism.我们已给许多惊人的报价单就这个问题已经在处理与必要性的洗礼。 A few, therefore, will suffice here.数，因此，将足以在这里。
Origen (in cap. vi, Ep. ad Rom.) declares: "The Church received from the Apostles the tradition of giving baptism also to infants".渊源（章第六节的EP 。专案光碟） 。宣称： "教会收到了来自使徒的传统给予的洗礼，也给婴儿" 。 St. Augustine (Serm. xi, De Verb Apost.) says of infant baptism: "This the Church always had, always held; this she received from the faith of our ancestors; this she perseveringly guards even to the end."圣奥古斯丁（ serm.喜，德动词apost ）说，婴儿的洗礼，说： "这教会一直，始终;为此，她收到了来自信仰，我们的祖先;为此，她持之以恒，警卫连到底" 。 St. Cyprian (Ep. ad Fidum) writes: "From baptism and from grace . . . must not be kept the infant who, because recently born, has committed no sin, except, inasmuch as it was born carnally from Adam, it has contracted the contagion of the ancient death in its first nativity; and it comes to receive the remission of sins more easily on this very account that not its own, but another's sins are forgiven it."圣塞浦路斯（ ep.专案fidum ）写道： "从洗礼，并从恩典… … 。绝不能把婴儿的人，因为最近诞生的时候，已承诺并没有罪过，除根据，因为它出生的肉体关系，从亚当，它已承包风蔓延的古代死亡，在第一nativity ;来得到缓解的罪孽更容易对这个非常帐户，而不是自己，而是另一种的罪过是原谅它" 。
St.Cyprian's letter to Fidus declares that the Council of Carthage in 253 reprobated the opinion that the baptism of infants should be delayed until the eighth day after birth. st.cyprian奇摩信fidus声明指出，安理会的迦太基在253 reprobated认为洗礼的婴儿应推迟到第八天，在出生后。
The Council of Milevis in 416 anathematizes whosoever says that infants lately born are not to be baptized.安理会的milevis 416 anathematizes凡说，近来婴幼儿出生，是不被洗礼。
The Council of Trent solemnly defines the doctrine of infant baptism (Sess. VII, can. xiii).安理会的遄达郑重界定学说的婴儿洗礼（ sess.七，可以的。十三） 。 It also condemns (can. xiv) the opinion of Erasmus that those who had been baptized in infancy, should be left free to ratify or reject the baptismal promises after they had become adult.它也谴责（ can.十四）意见的伊拉斯谟说，那些被洗礼，在起步阶段，应留给免费批准或否决这些洗礼的承诺后，他们已成为成人。
Theologians also call attention to the fact that as God sincerely wishes all men to be saved, He does not exclude infants, for whom baptism of either water or blood is the only means possible.神学家，也请注意一个事实，即作为上帝真诚地祝愿所有男人才能得救，他并不排斥婴儿，为其中的洗礼，无论是水或血液中，是唯一可能的手段。 The doctrines also of the universality of original sin and of the all-comprehending atonement of Christ are stated so plainly and absolutely in Scripture as to leave no solid reason for denying that infants are included as well as adults.该学说还普遍性的原罪和全地理解了赎罪的基督是以如此赤裸裸且绝对在经文中，以不留下任何固体理由是无可否认的婴儿在内，以及成年人。
To the objection that baptism requires faith, theologians reply that adults must have faith, but infants receive habitual faith, which is infused into them in the sacrament of regeneration.向反对的洗礼，需要信仰，神学答复中表示，成人必须有信心，但婴儿获得惯常的信念，这是融入他们在圣再生。 As to actual faith, they believe on the faith of another; as St. Augustine (De Verb. Apost., xiv, xviii) beautifully says: "He believes by another, who has sinned by another."至于实际的信仰，他们相信信仰的另一种选择;正如圣奥古斯丁（德动词。 apost ，十四，十八）美丽说： "他认为，由另一名罪被另一" 。
As to the obligation imposed by baptism, the infant is obliged to fulfill them in proportion to its age and capacity, as is the case with all laws.至于所规定义务的洗礼，婴儿是有责任去完成比例，其年龄和能力的情况一样，与所有的法律。 Christ, it is true, prescribed instruction and actual faith for adults as necessary for baptism (Matthew 28; Mark 16), but in His general law on the necessity of the sacrament (John 3) He makes absolutely no restriction as to the subject of baptism; and consequently while infants are included in the law, they can not be required to fulfill conditions that are utterly impossible at their age.基督的，这是事实，明指示和实际的信仰为成年人所必需的洗礼（马太28日;马克16 ） ，但在他的一般法的必要性圣（约翰3 ） ，使他完全没有限制，以主题洗礼以及因此而婴儿在内，在法律上，不能要求它们履行的条件，是根本不可能的，在他们的年龄。 While not denying the validity of infant baptism, Tertullian (De Bapt., xviii) desired that the sacrament be not conferred upon them until they have attained the use of reason, on account of the danger of profaning their baptism as youths amid the allurements of pagan vice.虽然不否认的有效性，婴儿的洗礼，戴尔都良（德bapt ，十八）想要说圣餐被没有赋予他们，直到他们有足够的使用理由，是考虑到危险profaning他们的洗礼，作为青年中的诱惑异教副主席。 In like manner, St. Gregory Nazianzen (Or. xl, De Bapt.) thought that baptism, unless there was danger of death, should be deferred until the child was three years old, for then it could hear and respond at the ceremonies.同样地，圣格雷戈里nazianzen （ or. xL的德bapt ）认为洗礼，除非有危险，死亡的，应推迟到孩子3岁了，那能听到回应在仪式。 Such opinions, however, were shared by few, and they contain no denial of the validity of infant baptism.这些意见，不过，也有同感少数，他们并没有拒绝的有效性，婴儿的洗礼。 It is true that the Council of Neocæsarea (can. vi) declares that an infant can not be baptized in its mother's womb, but it was teaching only that neither the baptism of the mother nor her faith is common to her and the infant in her womb, but are acts peculiar to the mother alone.这是事实，即安理会的neocæsarea （ can.六）宣布婴儿不能受洗，在其母亲的子宫内，但它是只教导的是，无论是洗礼的母亲也不是她的信仰是共同的，她和婴儿在她的子宫，但行为特有的母亲。
(3) Baptism of Unborn Infants （ 3 ）的洗礼，未出生的婴儿
This leads to the baptism of infants in cases of difficult delivery.这导致洗礼婴幼儿案件难以执行。 When the Roman Ritual declares that a child is not to be baptized while still enclosed (clausus) in its mother's womb, it supposes that the baptismal water can not reach the body of the child.当罗马祭祀宣称孩子是不受洗，同时仍然密封（法定原则） ，在其母亲的子宫内，它是支撑该洗礼水不能达到身体的孩子。 When, however, this seems possible, even with the aid of an instrument, Benedict XIV (Syn. Diaec., vii, 5) declares that midwives should be instructed to confer conditional baptism.但是，当这似乎是可能的，即使是与援助的一个工具，本笃十四（ syn. diaec ，七，五）宣称助产士应指示赋予有条件的洗礼。 The Ritual further says that when the water can flow upon the head of the infant the sacrament is to be administered absolutely; but if it can be poured only on some other part of the body, baptism is indeed to be conferred, but it must be conditionally repeated in case the child survives its birth, It is to be noted that in these last two cases, the rubric of the Ritual supposes that the infant has partly emerged from the womb.祭祀进一步说，当水流经主管婴儿的圣餐是要绝对经管的，但如果能浇，只有在其他一些身体的一部分，洗礼，实在是被赋予的，但它必须有条件反复的情况下儿童生存它的诞生，它是要指出的是，在这两种情况下，标题祭祀假设认为，婴儿已经出现了部分从子宫里。 For if the fetus was entirely enclosed, baptism is to be repeated conditionally in all cases (Lehmkuhl, n, 61).如果胎儿是完全密封的，洗礼是要重演有条件在所有情况下（ lehmkuhl ，氮， 61 ） 。
In case of the death of the mother, the fetus is to be immediately extracted and baptized, should there be any life in it.在死亡的情况下，母亲胎儿是立即提取和洗礼，如果有任何生命。 Infants have been taken alive from the womb well after the mother's death.婴儿已采取活着从子宫好后，母亲去世。 After the Cæsarean incision has been performed, the fetus may be conditionally baptized before extraction if possible; if the sacrament is administered after its removal from the womb the baptism is to be absolute, provided it is certain that life remains.后cæsarean切口已演出，胎儿可能有条件受洗前提取可能的话，如果圣餐管理后，其清除出子宫洗礼，是要绝对的，只要是有一定的生命依然存在。 If after extraction it is doubtful whether it be still alive, it is to be baptized under the condition: "If thou art alive".如果拔除后，这是令人怀疑是否仍活着，就是要受洗，根据其条件是： "如果你是艺术大展" 。 Physicians, mothers, and midwives ought to be reminded of the grave obligation of administering baptism under these circumstances.医师，母亲，和助产士必须提醒的坟墓义务管理的洗礼，在这种情况下。 It is to be borne in mind that according to the prevailing opinion among the learned, the fetus is animated by a human soul from the very beginning of its conception.这是必须牢记，据当时的民意之间的了解，从胎儿是动画片，由一个人的灵魂，从一开始的，其构想。 In cases of delivery where the issue is a mass that is not certainly animated by human life, it is to be baptized conditionally: "If thou art a man."在案件交付那里的问题，是一项群众性，这不是一定的动画是由人的生命，它是要有条件的洗礼，说： "如果祢一名男子" 。
(4) Baptism of Insane Persons （ 4 ）的洗礼，精神错乱者
The perpetually insane, who have never had the use of reason, are in the same category as infants in what relates to the conferring of baptism, and consequently the sacrament is valid if administered.该没完没了地疯了，他们从来没有使用的原因，是在同一类别的婴儿在哪些涉及到授予的洗礼，因此圣事是有效的，如果管理。
If at one time they had been sane, baptism bestowed upon them during their insanity would be probably invalid unless they had shown a desire for it before losing their reason.如果在同一时间，他们一直正常，赐予的洗礼后，他们在其精神失常的，将可能是无效的，除非他们表现出的愿望，它才失去其理由。 Moralists teach that, in practice, this latter class may always be baptized conditionally, when it is uncertain whether or not they had ever asked for baptism (Sabetti, no. 661).道德教育，在实践中，这个阶级后者总是可以受洗有条件时，它的不确定他们是否曾经要求洗礼（这套，没有。 661 ） 。 In this connection it is to be remarked that, according to many writers, anyone who has a wish to receive all things necessary to salvation, has at the same time an implicit desire for baptism, and that a more specific desire is not absolutely necessary.在这方面，是要指出，根据许多作家，任何人如想获得一切必要的救助，已在同一时间，一个隐含的欲望洗礼，并表示，一个更具体的愿望，也并非绝对必要。
(5) Foundlings （ 5 ）弃儿
Foundlings are to be baptized conditionally, if there is no means of finding out whether they have been validly baptized or not.弃儿是受洗，有条件的，如果我们没有办法了解他们是否有有效的洗礼，或不是。 If a note has been left with a foundling stating that it had already received baptism, the more common opinion is that it should nevertheless be given conditional baptism, unless circumstances should make it plain that baptism had undoubtedly been conferred.如果注意到已经只剩下一个弃儿指出，它已接获的洗礼，其中较普遍的看法是，它仍然应该是有条件的洗礼，除非情况，应作出明确表示的洗礼，无疑又被赋予。 O'Kane (no. 214) says that the same rule is to be followed when midwives or other lay persons have baptized infants in case of necessity.奥凯恩（第214号）说，同样的规则，是应遵循的时候，助产士或其他非法律专业人士已受洗婴儿的情况危急。
(6) Baptism of the Children of Jewish and Infidel Parents （ 6 ）的洗礼，孩子们的犹太人和异教徒父母
The question is also discussed as to whether the infant children of Jews or infidels may be baptized against the will of their parents.问题是，还讨论，以决定是否婴儿的犹太人或异教徒，可洗礼的意志背道而驰的，他们的父母。 To the general query, the answer is a decided negative, because such a baptism would violate the natural rights of parents, and the infant would later be exposed to the danger of perversion.以通用查询，答案是决定否定的，因为这样的洗礼，将违反天赋人权的家长和婴儿稍后会接触到危险的曲解。 We say this, of course, only in regard to the liceity of such a baptism, for if it were actually administered it would undoubtedly be valid.我们这样说，当然，只有在考虑到liceity这样一个洗礼，因为如果它实际上是管理，这无异于有效的。 St. Thomas (III:68:10) is very express in denying the lawfulness of imparting such baptism, and this has been the constant judgment of the Holy See, as is evident from various decrees of the Sacred Congregations and of Pope Benedict XIV (II Bullarii).圣托马斯（三： 68:10 ） ，是非常明确否认的合法性传授这种洗礼，而这一直是不断的判断教廷，是显而易见的，由各种法令的神圣教会和教宗本笃十四（二bullarii ） 。 We say the answer is negative to the general question, because particular circumstances may require a different response.我们说，答案是否定的，以一般问题，因为特定的情况下可能需要一个不同的反应。 For it would undoubtedly be licit to impart such baptism if the children were in proximate danger of death; or if they had been removed from the parental care and there was no likelihood of their returning to it; or if they were perpetually insane; or if one of the parents were to consent to the baptism; or finally, if, after the death of the father, the paternal grandfather would be willing, even though the mother objected.为，这无异于合法灌输这样的洗礼，如果孩子们在近似危险的死亡;或者他们已被拆掉，由父母照顾的，不存在的可能性，他们回国;或者，如果他们长期患精神病或如父母之一者，以同意接受洗礼;或最后，如果，去世后，父亲，祖父会愿意，即使母亲反对。 If the children were, however, not infants, but had the use of reason and were sufficiently instructed, they should be baptized when prudence dictated such a course.如果孩子们，然而，并非婴儿，但已使用的原因，并有足够的指示，他们应受洗的时候，为了谨慎起见，这样一个过程。
In the celebrated case of the Jewish child, Edgar Mortara, Pius IX indeed ordered that he should be brought up as a Catholic, even against the will of his parents, but baptism had already been administered to him some years before when in danger of death.在庆祝案件的犹太儿童，埃德加mortara ，比约九的确下令他应该拿出作为一名天主教徒，甚至反对，将他的父母，但洗礼已经经管他的一些前几年的时候，在危险的死亡。
(7) Baptism of the Children of Protestant Parents （ 7 ）的洗礼，孩子们的家长新教
It is not licit to baptize children against the will of their Protestant parents; for their baptism would violate parental right, expose them to the danger of perversion, and be contrary to the practice of the Church.这是不合法，以baptize子女反对将他们的新教家长为他们的洗礼，将违反亲权，他们面临的危险反常，违背惯例的教会。 Kenrick also strongly condemns nurses who baptize the children of Protestants unless they are in danger of death.肯里克莱还强烈谴责护士谁baptize孩子的新教徒，除非他们是危险的死因。
(8) Baptism with the Consent of Non-Catholic Parents （ 8 ）的洗礼征得非天主教的父母
Should a priest baptize the child of non-Catholic parents if they themselves desire it?应一名牧师baptize儿童的非天主教的父母，如果连他们自己的愿望呢？ He certainly can do so if there is reason to hope that the child will be brought up a Catholic (Conc. Prov, Balt., I, decr, x).他当然可以这样做，如果有理由希望孩子将被绳之以法了天主教（ conc.省， balt 。来说，我和下降， ，第十节） 。 An even greater security for the Catholic education of such child would be the promise of one or both parents that they themselves will embrace the Faith.更安全，为天主教教育这类儿童会的承诺，父母一方或双方表示，他们自己会树立信心。
(9) Baptism of the Dead （ 9 ）洗礼死亡
Concerning baptism for the dead, a curious and difficult passage in St. Paul's Epistle has given rise to some controversy.关于洗礼，为死者，好奇和难以通过在圣保禄的书信已经引起了一些争议。 The Apostle says: "Otherwise what shall they do that are baptized for the dead, if the dead rise not again at all? Why are they then baptized for them?"使徒保罗说： "否则，怎么他们这样做是受洗为死人，如果死崛起不会又在各？他们为什么那么受洗为他们" ？ (1 Corinthians 15:29). （哥林多前书15时29分） 。 There seems to be no question here of any such absurd custom as conferring baptism on corpses, as was practiced later by some heretical sects.似乎没有任何问题，在这里的任何这种荒谬的习俗作为授予洗礼，对尸体，由于是实行后，一些异端教派。 It has been conjectured that this otherwise unknown usage of the Corinthians consisted in some living person receiving a symbolic baptism as representing another who had died with the desire of becoming a Christian, but had been prevented from realizing his wish for baptism by an unforeseen death.它一直猜测说，这个未知的，否则使用该哥林多前书构成，在一些生活的人接受一个象征性的洗礼，作为代表另一人死于与渴望成为一个基督徒，但被阻止他实现愿望的洗礼，由一个突发死亡。 Those who give this explanation say that St. Paul merely refers to this custom of the Corinthians as an argumentum ad hominem, when discussing the resurrection of the dead, without approving the usage mentioned.那些作出这一解释说，圣保禄仅仅是指这种风俗的科林蒂安作为浅议专案hominem ，当讨论到死人复活，未经批准使用提及。
Archbishop MacEvilly in his exposition of the Epistles of St. Paul, holds a different opinion.大主教macevilly在他的论述，教会中的圣保罗，持有不同的看法。 He paraphrases St. Paul's text as follows: "Another argument in favor of the resurrection. If the dead will not arise, what means the profession of faith in the resurrection of the dead, made at baptism? Why are we all baptized with a profession of our faith in their resurrection?"他段是圣保禄文如下： "另一个论点主张复活，如果死会不会出现，什么样的方法界的信仰在死中复活，取得洗礼？为什么大家都受洗同一个专业我们的信仰在其复活" ？ The archbishop comments, as follows:
It is almost impossible to glean anything like certainty as to the meaning of these very abstruse words, from the host of interpretations that have been hazarded regarding them (see Calmet's Dissertation on the matter).这几乎是不可能的，以收集什么确定性，以所指的这些非常艰涩，换句话说，从东道国的解读已hazarded对于他们（见calmet的论文就此事） 。 In the first place, every interpretation referring the words 'baptized', or 'dead' to either erroneous or evil practices, which men might have employed to express their belief in the doctrine of the resurrection, should be rejected; as it appears by no means likely that the Apostle would ground an argument, even though it were what the logicians call an argumentum ad hominem, on either a vicious or erroneous practice.摆在首位，每一个解释指改为'洗礼' ，或'死'要么错误或邪恶的做法，其中男性有可能聘请表达自己的信仰在教义的复活，应予以拒绝;因为它似乎没有手段可能是使徒，将地面的一个说法，即使它被什么logicians称为浅议专案hominem ，无论是恶性或错误的做法。
Besides, such a system of reasoning would be quite inconclusive.此外，这种系统的推理，将相当有定论。 Hence, the words should not be referred to either the Clinics, baptized at the hour of death, or to the vicarious baptisms in use among the Jews, for their departed friends who departed without baptism.因此，换句话说，不应该提交要么诊所，受洗于新加坡时间当天凌晨死亡的，或有代受洗仪式，在使用当中，犹太人，他们离开的朋友办理的洗礼。
The interpretation adopted in the paraphrase makes the words refer to the Sacrament of Baptism, which all were obliged to approach with faith in the resurrection of the dead as a necessary condition.释义采用了意译，使得词是指以神圣的洗礼，这一切不得不的做法与信仰，在死中复活的一个必要条件。 'Credo in resurrectionem mortuorum'. '信条，在resurrectionem mortuorum ' 。 This interpretation -- the one adopted by St. Chrysostom -- has the advantage of giving the words 'baptized' and 'dead' their literal signification.这个解释-一个通过圣金口-具有的优势在于提供了'洗礼'和'死'其字面意义。
The only inconvenience in it is that the word resurrection is introduced.唯一不便，那就是两个字复活介绍。 But, it is understood from the entire context, and is warranted by a reference to other passages of Scripture.不过，据了解，从整个背景下，是需要由一个参考其他段落的经文。 For, from the Epistle of the Hebrews (6:2) it appears that a knowledge of the faith of the resurrection was one of the elementary points of instruction required for adult baptism; and hence the Scriptures themselves furnish the ground for the introduction of the word.因为从坟墓的希伯来人（ 6点02分） ，它似乎是一个知识的信仰的复活是一个初级点的指示要求，为成人的洗礼;因此经文本身提供了理由，使引进的字。 There is another probable interpretation, which understands the words 'baptism' and 'dead' in a metaphorical sense, and refers them to the sufferings which the Apostles and heralds of salvation underwent to preach the Gospel to the infidels, dead to grace and spiritual life, with the hope of making them sharers in the glory of a happy resurrection.也有另一种可能的解释，理解字'洗礼'和'死'在一个隐喻意义上说，并指他们的痛苦，其中使徒和预示着救恩的经历，以传福音给异教徒，这些死者都是恩典和精神生活，并希望使他们合住在荣耀的一个愉快的复活。 The word 'baptism' is employed in this sense in Scripture, even by our divine Redeemer Himself -- 'I have a baptism wherewith to be baptized', etc. And the word 'dead' is employed in several parts of the New Testament to designate those spiritually dead to grace and justice.字'洗礼'是受雇从这个意义上讲，在经文中，即使是我们的神圣救赎自己-'我有一个洗礼去受洗， '等等，并字'死'是受雇于几个部分，新的佐证候任那些精神上死者的恩典和正义。 In the Greek, the words 'for the dead', uper ton nekron that is, on account of or, in behalf of the dead, would serve to confirm, in some degree, this latter interpretation.在希腊文，字'死' ， uper吨nekron是，在户口的，或在代表死者，将有助于确认，在一定程度上，这后一种解释。
These appear to be the most probable of the interpretations of this passage; each, no doubt, has its difficulties.这些似乎是最有可能的解释中的这段话，每个毫无疑问，是有其困难。 The meaning of the words was known to the Corinthians at the time of the Apostle.这些字的意义是众所周知的，以本书系在时间的传道者。 All that can be known of their meaning at this remote period, can not exceed the bounds of probable conjecture.所有可知道它们的含义，在这偏远的时期，不能超越界限可能猜想。
(loc. cit., chap. xv; cf. also Cornely in Ep. I Cor.) （ loc.引文中，第十五章;比照也cornely据EP ，我肺心病） 。
XV.十五。 ADJUNCTS OF BAPTISM辅助的洗礼
(1) Baptistery （ 1 ）洗礼
According to the canons of the Church, baptism except in case of necessity is to be administered in churches (Conc. Prov. Balt., I, Decree 16).据该炮的教堂，洗礼，除在必要时是要加以管理，在教堂（ conc.省balt 。来说，我和法令16 ） 。 The Roman Ritual says: "Churches in which there is a baptismal font, or where there is a baptistery close to the church".罗马礼说： "教堂，其中有一个洗礼字体，而有些则是有一个洗礼接近教会" 。 The term "baptistery" is commonly used for the space set aside for the conferring of baptism.术语"洗礼" ，是常用的空间预留，为赋予的洗礼。 In like manner the Greeks use photisterion for the same purpose -- a word derived from St. Paul's designation of baptism as an "illumination".同样地，希腊人使用photisterion为了相同的目的-一言以蔽之来自圣保罗的指定的洗礼，作为"照明" 。
The words of the Ritual just cited, however, mean by "baptistery", a separate building constructed for the purpose of administering baptism.话祭祀刚刚提到的，但所指的"洗礼" ，这是一个独立的建筑物为目的的管理的洗礼。 Such buildings have been erected both in the East and West, as at Tyre, Padua, Pisa, Florence, and other places.这类建筑物已经摆放双方在东部和西部，截至轮胎，帕多瓦，比萨，佛罗伦斯等地。 In such baptisteries, besides the font, altars were also built; and here the baptism was conferred.在这种baptisteries ，除了字体，神坛也建立起来;这里的洗礼，被授。 As a rule, however, the church itself contains a railed-off space containing the baptismal font.作为一项规则，但是，教会本身含有共轨小康太空载洗礼的字体。 Anciently fonts were attached only to cathedral churches, but at the present day nearly every parish church has a font.古代字体所附只大教堂教堂，但在目前每天几乎每个教区教堂有一种字体。 This is the sense of the Baltimore decree above cited.这是常识的巴尔的摩法令以上表彰。 The Second Plenary Council of Baltimore declared, however, that if missionaries judge that the great difficulty of bringing an infant to church is a sufficient reason for baptizing in a private house, then they are to administer the sacrament with all the prescribed rites.第二次全体会议，会议的巴尔的摩宣布，但是，如果法官传教士，这是伟大的困难，使一个婴儿以教会是一个充足的理由洗礼，在一所私人住宅，然后，他们以管理圣餐与所有处方仪式。
The ordinary law of the Church is that when private baptism is conferred, the remaining ceremonies are to be supplied not in the house but in the church itself.普通法律的教会，就是当私人的洗礼，是赋予外，其余的仪式，以供应不会在众议院中，但在教会本身。 The Ritual also directs that the font be of solid material, so that the baptismal water may be safely kept in it.祭祀，也指示字体予以固体物质，因此，只要洗礼的水可以安全地存放在它。 A railing is to surround the font, and a representation of St. John baptizing Christ should adorn it.栏杆是包围着的字体，和一个代表性的圣约翰基督的洗礼，应该修饰它。 The cover of the font usually contains the holy oils used in baptism, and this cover must be under lock and key, according to the Ritual.封面上的字体通常含有圣油使用的洗礼，而这封面必须锁和钥匙，根据我的例行公事。
(2) Baptismal Water （ 2 ）洗礼水
In speaking of the matter of baptism, we stated that true, natural water is all that is required for its validity.在谈到此事的洗礼，我们曾指出，真正的，天然水，是所有需要它的有效性。 In administering solemn baptism, however the Church prescribes that the water used should have been consecrated on Holy Saturday or on the eve of Pentecost.在管理庄严的洗礼，但教会明表示，所用的水应已consecrated圣周六或对即将到来的五旬。 For the liceity (not validity) of the sacrament, therefore, the priest is obliged to use consecrated water.为liceity （不有效性）的圣事，因此，牧师是不得不使用consecrated水。 This custom is so ancient that we can not discover its origin.这种习俗是如此古老，我们不能发现它的原产地。 It is found in the most ancient liturgies of the Latin and Greek Churches and is mentioned in the Apostolic Constitutions (VII, 43).它是在发现最古老的liturgies的拉丁语和希腊语教会，并提到，在使徒宪法（第七章， 43条） 。 The ceremony of its consecration is striking and symbolic.仪式上，其consecration是引人注目和具有象征意义。 After signing the water with the cross, the priest divides it with his hand and casts it to the four corners of the earth.签署后的水与十字架，神父鸿沟，它与他的手，并蒙上它的四个角地球。 This signifies the baptizing of all the nations.这标志着洗礼的所有国家。 Then he breathes upon the water and immerses the paschal candle in it.然后他呼吸后，水浸入和逾越蜡烛，它的雇员。
Next he pours into the water, first the oil of catechumens and then the sacred chrism, and lastly both holy oils together, pronouncing appropriate prayers.明年他无异入水中，首先是石油的慕道者，然后再神圣chrism ，最后都圣地油脂一起，曾以适当的祈祷。 But what if during the year, the supply of consecrated water should be insufficient?但如果在这一年里，供应consecrated水应足够？ In that case, the Ritual declares that the priest may add common water to what remains, but only in less quantity.在这种情况下，礼仪，声称该名神父，可放入普通水，以什么仍然存在，但只在少数量。 If the consecrated water appears putrid, the priest must examine whether or not it is really so, for the appearance may be caused only by the admixture of the sacred oils.如果consecrated水出现腐烂，牧师必须研究它是否是真的如此，对于外观可能造成只能由外加剂的神圣油。 If it has really become putrid, the font is to be renovated and fresh water to be blessed by a form given in the Ritual.如果它真的成为腐烂，字体是装修及淡水，以祝福的一种形式由于在例行公事。 In the United States, the Holy See has sanctioned a short formula for the consecration of baptismal water (Conc. Plen. Balt., II).在美国，教廷认可的短期公式为consecration的洗礼水（ conc. plen 。 balt ，二） 。
(3) Holy Oils （ 3 ）圣油
In baptism, the priest uses the oil of catechumens, which is olive oil, and chrism, the latter being a mixture of balsam and oil.在洗礼，神父利用石油的慕道者，这是橄榄油，并chrism ，后者被混合苦瓜和石油。 The oils are consecrated by the bishop on Maundy Thursday.该食油consecrated由主教就maundy周四。 The anointing in baptism is recorded by St. Justin, St. John Chrysostom, and other ancient Fathers.该anointing在受洗记录，由圣的Justin ，圣约翰金口，和其他古代父亲。 Pope Innocent I declares that the chrism is to be applied to the crown of the head, not to the forehead, for the latter is reserved to bishops.教宗无辜i声明，该chrism是适用于官方的头部，而不是向前额，后者是保留给主教。 The same may be found in the Sacramentaries of St. Gregory and St. Gelasius (Martene, I, i).同时，可在上sacramentaries圣格雷戈里和圣gelasius （ martene ，我，我） 。 In the Greek Rite the oil of catechumens is blessed by the priest during the baptismal ceremony.在希腊语成年礼石油的慕道者，是有福了，由牧师在洗礼仪式。
(4) Sponsors （ 4 ）赞助商
When infants are solemnly baptized, persons assist at the ceremony to make profession of the faith in the child's name.当婴儿隆重洗礼，协助者在颁奖典礼上，使行业的信念，在孩子的名字。 This practice comes from antiquity and is witnessed to by Tertullian, St. Basil, St. Augustine, and others.这种做法来自于古代，并目睹了由戴尔都良，圣罗勒，圣奥古斯丁和等。 Such persons are designated sponsores, offerentes, susceptores, fidejussores, and patrini.这些人被指定sponsores ， offerentes ， susceptores ， fidejussores ， patrini 。 The English term is godfather and godmother, or in Anglo-Saxon, gossip.英语用语，是教父和教母，或在盎格鲁-撒克逊人，说闲话。
These sponsors, in default of the child's parents, are obliged to instruct it concerning faith and morals.这些赞助者，在默认的儿童的父母，有责任责成有关，它的信仰和道德。 One sponsor is sufficient and not more than two are allowed.一个赞助商，是充分和不超过两获准。 In the latter case, one should be male and the other female.在后一种情况下，应对于男性和其他女性。 The object of these restrictions is the fact that the sponsor contracts a spiritual relationship to the child and its parents which would be an impediment to marriage.对象的这些限制是事实，那就是赞助合约精神关系到孩子和其家长将妨碍婚姻。 Sponsors must themselves be baptized persons having the use of reason and they must have been designated as sponsors by the priest or parents.赞助商本身必须受洗的人使用的原因，而且他们必须被指定为赞助商，由牧师或父母。 During the baptism they must physically touch the child either personally or by proxy.在洗礼，他们一定要肢体碰触儿童亲自或委派代表出席。 They are required, moreover, to have the intention of really assuming the obligations of godparents.他们必须，而且，有意向的真正承担义务的godparents 。 It is desirable that they should have been confirmed, but this is not absolutely necessary.可取的做法是，他们应该已得到了确认，但也不是绝对必要的。 Certain persons are prohibited from acting as sponsors.某些禁止任何人采取行动，以此作为提案国。 They are: members of religious orders, married persons in respect to each other, or parents to their children, and in general those who are objectionable on such grounds as infidelity, heresy, excommunication, or who are members of condemned secret societies, or public sinners (Sabetti, no. 663).他们分别是：成员和宗教界人士，已婚者在尊重对方，或者像父母对待子女，并在总体上那些令人反感的就这些理由不忠，异端，禁教，或者谁是大家的谴责，秘密结社，或公开罪人（这套，没有。 663 ） 。 Sponsors are also used in the solemn baptism of adults.赞助商还用在庄严的洗礼的成年人。 They are never necessary in private baptism.他们从来没有必要在私人的洗礼。
(5) Baptismal Name （ 5 ）洗礼名称
From the earliest times names were given in baptism.从最早的时候名字被给予的洗礼。 The priest is directed to see that obscene, fabulous, and ridiculous names, or those of heathen gods or of infidel men be not imposed.神父是针对地看到，淫秽，壮观，可笑的名字，或那些异教徒或神的异教徒男人没有强加于人。 On the contrary the priest is to recommend the names of saints.与此相反的神职人员，是推荐的名字圣人。 This rubric is not a rigorous precept, but it is an instruction to the priest to do what he can in the matter.这个题目是不是一个严格的戒律，但它是一项指示，向神父做什么，他能在这件事的。 If parents are unreasonably obstinate, the priest may add a saint's name to the one insisted upon.如果父母是不合理的顽固，神父也可以增添圣人的名称，将其中的坚持。
(6) Baptismal Robe （ 6 ）洗礼长袍
In the primitive Church, a white robe was worn by the newly baptized for a certain period after the ceremony (St. Ambrose, De Myst., c. vii).在简陋的教堂，白色长袍，是穿新的洗礼，为在一定期限内签约仪式后（圣刘汉铨，德神秘岛，长七） 。 As solemn baptisms usually took place on the eves of Easter or Pentecost, the white garments became associated with those festivals.作为庄严的洗礼，通常发生于eves的复活节或五旬，白色服装，成为与这些节日。 Thus, Sabbatum in Albis and Dominica in Albis received their names from the custom of putting off at that time the baptismal robe which had been worn since the previous vigil of Easter.因此， sabbatum在albis和多米尼克在albis收到他们的名字从定制的是拖在那个时候，受洗袍已磨损，自上次晚会的复活节。 It is thought that the English name for Pentecost -- Whitsunday or Whitsuntide, also derived its appellation from the white garments of the newly baptized.据认为，英文名称为五旬-w hitsunday或w hitsuntide，还源自其称谓从白色服装的新的洗礼。 In our present ritual, a white veil is placed momentarily on the head of the catechumen as a substitute for the baptismal robe.在我国目前的仪式中，白色的面纱，是暂时放置于头部的catechumen视为取代了洗礼长袍。
XVI.十六。 CEREMONIES OF BAPTISM仪式的洗礼
The rites that accompany the baptismal ablution are as ancient as they are beautiful.仪式伴随洗礼洗盥都是一样古老，他们是美丽的。 The writings of the early Fathers and the antique liturgies show that most of them are derived from Apostolic times.著述早期父亲和古董liturgies显示，他们大多是来自使徒时代。
The infant is brought to the door of the church by the sponsors, where it is met by the priest.婴儿送到门口的教堂，由保荐人，而这是由牧师。 After the godparents have asked faith from the Church of God in the child's name, the priest breathes upon its face and exorcises the evil spirit.后godparents问信仰，从神的教会，在孩子的姓名，该名神父呼吸后，其面部及exorcises恶灵。 St. Augustine (Ep. cxciv, Ad Sixtum) makes use of this Apostolic practice of exorcising to prove the existence of original sin.圣奥古斯丁（ ep. cxciv ，专案sixtum ）利用本使徒实践傩证明存在着原罪。 Then the infant's forehead and breast are signed with the cross, the symbol of redemption.然后，婴儿的额头和乳房都与该公司签订的十字架，象征赎回权。 Next follows the imposition of hands, a custom certainly as old as the Apostles.明年如下强加的手，一个定制一定的历史一样长的使徒。 Some blessed salt is now placed in the mouth of the child.一些有福盐，现在摆在嘴巴的孩子。 "When salt", says the Catechism of the Council of Trent "is put into the mouth of person to be baptized, it evidently imports that, by the doctrine of faith and the gift of grace, he should be delivered from the corruption of sin, experience a relish for good works, and be delighted with the food of divine wisdom." "当盐" ，说，讲授了安理会的遄达" ，是放进嘴巴的人受洗，它显然是进口的，该学说的信仰和礼品的恩典，他应该是从腐败的罪恶，体验津津乐道的，为优秀作品，并乐于与食物神圣的智慧" 。
Placing his stole over the child the priest introduces it into the church, and on the way to the font the sponsors make a profession of faith for the infant.把他偷了超过儿童的神父介绍了它变成教会，并就未来路向的字体为提案人，使一个专业的信念，为婴幼儿。 The priest now touches the ears and nostrils of the child with spittle.神父现在牵动着耳朵和鼻孔的儿童与唾沫。 The symbolic meaning is thus explained (Cat. C. Trid.) "His nostrils and ears are next touched with spittle and he is immediately sent to the baptismal font, that, as sight was restored to the blind man mentioned in the Gospel, whom the Lord, after having spread clay over his eyes, commanded to wash them in the waters of Siloe; so also he may understand that the efficacy of the sacred ablution is such as to bring light to the mind to discern heavenly truth."象征意义，因此解释（ cat.长trid ） " ，他的鼻孔和耳朵都在下感动与唾沫和他立即被送往圣洗字型，即，由于视线被恢复到失明男子提到的福音，其中主，后蔓延粘土超过他的眼睛，指挥者洗手，他们在该水域的siloe ，所以他也可能知道疗效的神圣洗盥是如携带轻，以心去发现天朝真理" 。 The catechumen now makes the triple renunciation of Satan, his works and his pomps, and he is anointed with the oil of catechumens on the breast and between the shoulders: "On the breast, that by the gift of the Holy Ghost, he may cast off error and ignorance and may receive the true faith, 'for the just man liveth by faith' (Galatians 3:11); on the shoulders, that by the grace of the Holy Spirit, he may shake off negligence and torpor and engage in the performance of good works; 'faith without works is dead' (James 2:26)", says the Catechism.该catechumen现在使得三重放弃撒旦，他的作品和他的pomps ，他就是不信任与油的慕道者对乳腺癌之间的肩膀说： "对乳腺癌，即由礼品的圣灵，他可投小康错误和无知，并可能得到真正的信仰，为正义男子liveth信仰』 （加拉太3时11分） ;肩膀，即由圣灵的恩典，他可以摆脱疏忽和停滞状态，并进行表现好的作品;信心，没有表现便是死』 （詹姆斯2时26分） " ，表示理讲授。 The infant now, through its sponsors, makes a declaration of faith and asks for baptism.婴儿现在，通过它的赞助者，作出了一项声明，信仰，并要求洗礼。 The priest, having meantime changed his violet stole for a white one, then administers the threefold ablution, making the sign of the cross three times with the stream of water he pours on the head of the child, saying at the same time: "N___, I baptize thee in the name of the Father and of the Son and of the Holy Ghost."神父，同时改变了他的紫偷走了，白色，然后管理三倍，洗盥，使标志的十字架的3倍，与溪流的水，他无异于头部的孩子说，在同一时间内说： " n___ ，我baptize祢在父亲的姓名和子和圣灵" 。 The sponsors during the ablution either hold the child or at least touch it.提案国在洗盥可选择持有儿童或至少触及它。 If the baptism be given by immersion, the priest dips the back part of the head three times into the water in the form of a cross, pronouncing the sacramental words.如果洗礼给予浸泡，神父发放后面部份的头3次入水，在形成一个交叉，宣告了圣事的话。 The crown of the child's head is now anointed with chrism, "to give him to understand that from that day he is united as a member to Christ, his head, and engrafted on His body; and therefore he is called a Christian from Christ, but Christ from chrism" (Catech.).官方的孩子的头部，现在选定与chrism " ，让他明白，从那天起，他是联合国的一员，以基督的，他的头部，并嫁接于他的身体，因此，他被称为是一个基督教从基督，但是基督从chrism " （ catech. ） 。 A white veil is now put on the infant's head with the words: "Receive this white garment, which mayest thou carry without stain before the judgment seat of Our Lord Jesus Christ, that thou mayest have eternal life. Amen."白色的面纱，现在提上了婴儿的头部的话： "获得这个白色服装，其中mayestあ进行未经染色前座椅判断我们的主耶稣基督，你是mayest永生。阿民" 。 Then a lighted candle is placed in the catechumen's hand, the priest saying: "Receive this burning light, and keep thy baptism so as to be without blame. Observe the commandments of God; that, when Our Lord shall come to His nuptials, thou mayest meet Him together with all the Saints and mayest have life everlasting, and live for ever and ever. Amen."然后点燃蜡烛，是摆在catechumen的手，牧师说： "获得这个燃轻，并保持你的洗礼，从而为无责任。遵守诫命的神，即，当我们的主会来他的婚礼，你mayest与他会晤，连同所有的圣人和mayest有生命永恒的，生活永远到永远。阿民" 。 The new Christian is then bidden to go in peace.新的基督信仰是那么bidden去在和平之中。
In the baptism of adults, all the essential ceremonies are the same as for infants.在洗礼的成年人，所有重要的仪式是一样的婴儿。 There are, however, some impressive additions.然而，存在一些令人印象深刻的补充。 The priest wears the cope over his other vestments, and he should be attended by a number of clerics or at least by two.牧师戴了应付超过他的另一项总有一套，而且他应该参加一些教士或至少由两名。 While the catechumen waits outside the church door, the priest recites some prayers at the altar.而catechumen等待外界教堂大门，神父朗诵一些祷告的祭坛。 Then he proceeds to the place where the candidate is, and asks him the questions and performs the exorcisms almost as prescribed in the ritual for infants.然后，他前往的地方，候选人，并要求他的问题，并进行了驱魔仪式，几乎明在仪式的婴儿。 Before administering the blessed salt, however, he requires the catechumen to make an explicit renunciation of the form of error to which he had formerly adhered, and he is then signed with the cross on the brow, ears, eyes, nostrils, mouth, breast, and between the shoulders.前治得天独厚之处，不过，他要求catechumen作出了明确放弃的形式错误，因为他以前曾坚持，而且他是当时与该公司签订过上眉头，耳朵，眼睛，鼻孔，口腔，乳房之间，以及在肩上。 Afterwards, the candidate, on bended knees, recites three several times the Lord's Prayer, and a cross is made on his forehead, first by the godfather and then by the priest.之后，他们的候选人，对弯曲膝盖，朗诵三个数倍主祷文，并跨了他的前额，首先由教父，然后由牧师。 After this, taking him by the hand, the priest leads him into the church, where he adores prostrate and then rising he recites the Apostles' Creed and the Lord's Prayer.在此之后，以他的手，牧师，领他到教会，在那里他崇拜顶礼膜拜，然后再上升，他朗诵使徒们的信念和主祷文。 The other ceremonies are practically the same as for infants.其他仪式是几乎一样的婴儿。 It is to be noted that owing to the difficulty of carrying out with proper splendor the ritual for baptizing adults, the bishops of the United States obtained permission from the Holy See to make use of the ceremonial of infant baptism instead.这是值得注意的是，由于难以进行适当的光彩仪式，为成人洗礼，主教是美国获得批准，由罗马教廷的市民，尽量使用礼节性的婴儿洗礼。 This general dispensation lasted until 1857, when the ordinary law of the Church went into force.这个一般省却一直持续到1857年，当普通法律的教堂前往生效。 (See COUNCILS OF BALTIMORE.) Some American dioceses, however, obtained individual permissions to continue the use of the ritual for infants when administering adult baptism. （见议会的巴尔的摩）美国一些教区，然而，获得个人权限，以继续使用该仪式，为婴幼儿的时候，管理成年的洗礼。
XVII.十七。 METAPHORICAL BAPTISM隐喻的洗礼
The name "baptism" is sometimes applied improperly to other ceremonies.取名"洗礼" ，有时应用不当给其他仪式。
(1) Baptism of Bells （ 1 ）洗礼的钟声
This name has been given to the blessing of bells, at least in France, since the eleventh century.这个名称一直给予祝福的钟声，至少在法国，自11世纪。 It is derived from the washing of the bell with holy water by the bishop, before he anoints it with the oil of the infirm without and with chrism within.它是从洗衣机的钟声与圣水，由主教，然后他意味着它与油的体弱者，并没有与chrism以内。 A fuming censer is then placed under it. 1福明香炉，然后在其下。 The bishop prays that these sacramentals of the Church may, at the sound of the bell, put the demons to flight, protect from storms, and call the faithful to prayer.主教祈祷，这些sacramentals的教堂，可在声钟声，把魔飞行，可以保护免受风浪，并呼吁信徒们祷告。
(2) Baptism of Ships （ 2 ）洗礼船舶
At least since the time of the Crusades, rituals have contained a blessing for ships.至少从当时的十字军东征，礼仪载有一大福音船。 The priest begs God to bless the vessel and protect those who sail in it, as He did the ark of Noah, and Peter, when the Apostle was sinking in the sea.神父不禁问道：上帝保佑船只和保护那些在船帆，像他那样方舟的诺亚，和彼得，当使徒是沉没在海中。 The ship is then sprinkled with holy water.该船是那么大洒圣水。
Publication information Written by William HW Fanning.出版信息写威廉华文激化。 Transcribed by Charles Sweeney, SJ.转录由查尔斯Sweeney ） ，律政司司长。 The Catholic Encyclopedia, Volume II.天主教百科全书，第二卷。 Published 1907. 1907年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, 1907. nihil obstat ， 1907 。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约
A religious ablution signifying purification or consecration.宗教洗盥表扬净化或consecration 。 The natural method of cleansing the body by washing and bathing in water was always customary in Israel (see Ablution, Bathing).自然方法清洗身体洗手和洗澡在水中，总是习惯在以色列（见沐浴，洗澡） 。 The washing of their clothes was an important means of sanctification enjoined on the Israelites before the Revelation on Mt. Sinai (Ex. xix. 10).清洗自己的衣服是一个重要的手段成圣是受命于以色列人面前启示吨。西奈（例如十九10 ） 。 The Rabbis connect with this the duty of bathing by complete immersion ("ṭebilah," Yeb. 46b; Mek., Baḥodesh, iii.); and since sprinkling with blood was always accompanied by immersion, tradition connects with this immersion the blood lustration mentioned as having also taken place immediately before the Revelation (Ex. xxiv. 8), these three acts being the initiatory rites always performed upon proselytes, "to bring them under the wings of the Shekinah" (Yeb. lc).拉比连接这个责任洗澡完全沉浸（ " ṭebilah ， " yeb 。 46b ;人民圣战者组织， baḥodesh ，三） ;和自喷水，用鲜血，总是伴随着浸泡，传统连接着这个沉浸血液净化提及由于又发生了，立即前的启示（如二十四。 8 ） ，这三个行为被启蒙礼记总是演出后， proselytes " ，以使它们在机翼下的舍吉拿" （ yeb.立法会） 。
With reference to Ezek.参考ezek 。 xxxvi.三十六。 25, "Then will I sprinkle clean water upon you, and ye shall be clean," R. Akiba, in the second century, made the utterance: "Blessed art thou, O Israel! Before whom dost thou cleanse thyself? and who cleanses thee? Thy Father in heaven!" 25 " ，那么，我将洒洁净水后，你和叶应干净， "传译秋叶，在公元二世纪，作出了话语： "祝福里，邻以色列！面前，其中多斯特あ清洗你自己吗？而又清洁祢？你的父亲在天堂" ！ (Yoma viii. 9). （ yoma八，九日） 。 Accordingly, Baptism is not merely for the purpose of expiating a special transgression, as is the case chiefly in the violation of the so-called Levitical laws of purity; but it is to form a part of holy living and to prepare for the attainment of a closer communion with God.因此，洗礼不是仅仅为目的expiating一个特殊侵的情况一样，主要是在违反了所谓levitical法律的纯洁性，但它是一个组成部分圣地生活，并作好准备，为实现更密切的交流与上帝。 This thought is expressed in the well-known passage in Josephus in which he speaks of John the Baptist ("Ant." xviii. 5, § 2): "The washing would be acceptable to him, if they made use of it, not in order to the putting away of some sins, but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness."这一思想体现在著名的通道约瑟夫其中他谈到施洗约翰（下称"蚂蚁" 。十八。 5 ， § 2 ）说： "该洗衣机能够接受他，如果他们利用了它，而不是为了果岭以外的一些罪过，但对于净化身体;假设仍然是灵魂被彻底净化事前由义" 。
John symbolized the call to repentance by Baptism in the Jordan (Matt. iii. 6 and parallel passages); and the same measure for attaining to holiness was employed by the Essenes, whose ways of life John also observed in all other respects.约翰象征呼吁悔改，由洗礼，在约旦。 （三，六及平行通道） ，以及同样措施，为实现成圣是受雇于该essenes ，其方式和生活方式约翰还观察到，在所有其他方面。 Josephus says of his instructor Banus, an Essene, that he "bathed himself in cold water frequently, both by night and by day" ("Vita," § 2), and that the same practise was observed by all the Essenes ("BJ" ii. 8, § 5).约瑟夫说，他的导师banus ， essene ，他"自己沐浴在冷水频繁，无论是夜晚和白天" （下称"履历表" ， § 2 ） ，并同时练习观察所有essenes （ " BJ的"二，八， § 5 ） 。 The only conception of Baptism at variance with Jewish ideas is displayed in the declaration of John, that the one who would come after him would not baptize with water, but with the Holy Ghost (Mark i. 8; John i. 27).唯一的概念洗礼的差异犹太人的思想，是摆在宣言的约翰，即一个人来后，他将不会baptize与水，但与圣灵（马克一8 ;约翰一27 ） 。 Yet a faint resemblance to the notion is displayed in the belief expressed in the Talmud that the Holy Spirit could be drawn upon as water is drawn from a well (based upon Isa. xii. 3; Yer. Suk. v. 1, 55a of Joshua b. Levi).但隐约相似的概念是表现在信念体现在犹太法典说，圣灵可以借鉴，因为水是取自井（基于ISA的。十二。 3 ;也门里亚尔。淑诉1 ，对第55 A约书亚乙利维） 。 And there is a somewhat Jewish tinge even to the prophecy of the evangelists Matthew (iii. 11) and Luke (iii. 16), who declare that Jesus will baptize with fire as well as with the Holy Ghost; for, according to Abbahu, true Baptism is performed with fire (Sanh. 39a).有一个有点犹太色彩甚至预言的福音马修（ iii. 11 ）和卢克（ iii. 16 ） ，世卫组织宣布，耶稣会baptize与消防以及与圣灵;据abbahu ，真正的洗礼，是与火警（ sanh. 39A条） 。 Both the statement of Abbahu and of the Evangelists must of course be taken metaphorically.双方的声明abbahu和福音，当然必须要采取的比喻。 The expression that the person baptized is illuminated (φωτισθείς, Justin, "Apologiæ," i. 65) has the same significance as is implied in telling a proselyte to Judaism, after his bath, that he now belongs to Israel, the people beloved of God (Yeb. 47a; Gerim i.).表达，那人受洗，是发亮（ φωτισθείς ，贾斯汀， " apologiæ ， "一65 ）具有相同的意义，因为这是隐含在讲述一个proselyte犹太教后，他洗澡，他现在属于以色列，对人民的挚爱神（ yeb. 47A条;热林一） 。
According to rabbinical teachings, which dominated even during the existence of the Temple (Pes. viii. 8), Baptism, next to circumcision and sacrifice, was an absolutely necessary condition to be fulfilled by a proselyte to Judaism (Yeb. 46b, 47b; Ker. 9a; 'Ab. Zarah 57a; Shab. 135a; Yer. Kid. iii. 14, 64d).根据犹太教教义，其中占主导地位，即使是在存在该庙（ pes.八， 8 ） ，洗礼，旁边割礼和牺牲，是一个绝对必要的条件得到履行，由proselyte犹太教（ yeb. 46b ， 47b ;因为。 9A条; '抗体。 zarah 57A条;沙巴。 135a ;也门里亚尔。孩子。三， 14 ， 64d ） 。 Circumcision, however, was much more important, and, like baptism, was called a "seal" (Schlatter, "Die Kirche Jerusalems," 1898, p. 70).包皮环切术，但是，更为重要的，并像洗礼，被称为"印章" （ schlatter ， "死kirche jerusalems " ， 1898年，第70页） 。 But as circumcision was discarded by Christianity, and the sacrifices had ceased, Baptism remained the sole condition for initiation into religious life.但由于割礼被丢弃的是基督教，并牺牲已经停止，洗礼，依然是唯一的条件，为启动到宗教生活。 The next ceremony, adopted shortly after the others, was the imposition of hands, which, it is known, was the usage of the Jews at the ordination of a rabbi.下一个仪式上，通过后不久，其他人，是强加的手中，其中，这是众所周知的，是使用的犹太人在统筹一名犹太拉比。 Anointing with oil, which at first also accompanied the act of Baptism, and was analogous to the anointment of priests among the Jews, was not a necessary condition. anointing石油，其中在第一，也伴随着该法的洗礼，并类似于向anointment的神职人员之间的犹太人，是不是一个必要的条件。 The new significance that Christianity read into the word "Baptism," and the new purpose with which it executed the act of Baptism, as well as the conception of its magical effect, are all in the line of the natural development of Christianity.新的意义基督教读成字"洗礼" ，并在新的目的，与它签行为的洗礼，以及观，其神奇的效果，都在网上的天然基督教的发展。 The original form of Baptism-frequent bathing in cold water-remained in use later among the sects that had a somewhat Jewish character, such as the Ebionites, Baptists, and Hemerobaptists (compare Ber. iii. 6); and at the present day the Sabeans and Mandeans deem frequent bathing a duty (compare Sibyllines, iv. 164, in which, even in Christian times, the heathens are invited to bathe in streams).原始形式的洗礼频繁冷水洗澡-仍然在使用后，各支派了一个有点犹太特性，如以ebionites ，浸信会，并hemerobaptists （比较误码率。三，六） ;或在目前一天sabeans和曼底安认为，频繁洗澡责任（比较sibyllines ，四164 ，在其中，即使是在基督教时代， heathens请洗澡，在溪流） 。
Baptism was practised in ancient (Ḥasidic or Essene) Judaism, first as a means of penitence, as is learned from the story of Adam and Eve, who, in order to atone for their sin, stood up to the neck in the water, fasting and doing penance-Adam in the Jordan for forty days, Eve in the Tigris for thirty-seven days (Vita Adæ et Evæ, i. 5-8).洗礼是实行古代（ ḥasidic或essene ）犹太教，首先是作为一种手段，忏悔，因为据悉，从故事的亚当和夏娃，因为他们在为了赎罪，为自己的罪过，站了起来，向颈部，在水，禁食做忏悔-亚当在约旦为四十天，夏娃在底格里斯河为37天（履历表adæ等evæ ，一5-8 ） 。 According to Pirḳe R. El.据pirḳe传译下午。 xx., Adam stood for forty-nine days up to his neck in the River Gihon.二十，亚当主张49天了他的脖子，在河由基红。 Likewise is the passage, "They drew water and poured it out before the Lord and fasted on that day, and said, 'We have sinned against the Lord'" (I Sam. vii. 6), explained (see Targ. Yer. and Midrash Samuel, eodem; also Yer. Ta'anit ii. 7, 65d) as meaning that Israel poured out their hearts in repentance; using the water as a symbol according to Lam.同样是通过" ，他们制定的水倒出来，在主面前禁食这一天，我说： '我们去犯罪对上帝' " （我萨姆七。 6 ） ，解释（见targ 。也门里亚尔。和midrash萨穆埃尔， eodem ;也是也门里亚尔。 ta'anit二， 7 ， 65d ） ，因为这意味着以色列倾注了他们的心，在悔过书;利用水作为一种象征，根据林。 ii.二。 19, "Pour out thine heart like water before the Lord." 19 ， "倾诉你的心像水主面前" 。 Of striking resemblance to the story in Matt.罢工极为相似的故事，在马特。 iii.三。 1-17 and in Luke iii. 1-17 ，并在路加三。 3, 22, is the haggadic interpretation of Gen. i. 3 ， 22 ，是haggadic解释上将一。 2 in Gen. R. ii. 2将军传译二。 and Tan., Buber's Introduction, p.谭悦，布伯的导言，页 153: "The spirit of God (hovering like a bird with outstretched wings), manifested in the spirit of the Messiah, will come [or "the Holy One, blessed be He! 153 ： "上帝的精神（悬停像一只鸟与outstretched翅膀） ，主要表现在精神弥赛亚，将[或"圣地之一，被祝福他！ will spread His wings and bestow His grace"] upon Israel," owing to Israel's repentance symbolized by the water in accordance with Lam.将散布在他的翅膀，并赐给他的恩典" ]后，以色列， "由于以色列的悔过书，标志着由水按照林。 ii.二。 19. 19 。 To receive the spirit of God, or to be permitted to stand in the presence of God (His Shekinah), man must undergo Baptism (Tan., Meẓora', 6, ed. Buber, p. 46), wherefore in the Messianic time God will Himself pour water of purification upon Israel in accordance with Ezek.接受上帝的恩典，或可获准以站在在场的上帝（他的舍吉拿） ，男子必须经历的洗礼（ tan. ， meẓora ' ， 6 ，教育署。布伯，第46页） ，人哪，在救世主的时候上帝将自己倒的水净化后，以色列按照ezek 。 xxxvi.三十六。 25 (Tan., Meẓora', 9-17, 18, ed. Buber, pp. 43, 53). 25 （ tan. ， meẓora ' ， 9月17日， 18日，海关。布伯，第43 ， 53 ） 。 In order to pronounce the name of God in prayer in perfect purity,the Essenes () underwent Baptism every morning (Tosef., Yad. ii. 20; Simon of Sens to Yad. iv. 9; and Ber. 22a; compare with Ḳid. 70a, "The Name must be guarded with purity").为了宣告上帝的名义祈祷，在完美的纯度， essenes （ ）经历了洗礼，每天早上（ tosef. ，亚得二。 20 ;西蒙的灵敏度，以亚得四。九日;误码率。 22A条;比较ḳid 。 70A条"的名字，必须加以防护与纯洁" ） 。 Philo frequently refers to these acts of purification in preparation for the holy mysteries to be received by the initiated ("De Somniis," xiv.; "De Profugis," vii.; "Quis Rerum Divinarum Heres Sit?" xviii. xxiii.; "Quod Deus Sit Immutabilis," ii.; "De Posteritate Caini," xiv., xxviii.).斐洛经常是指这些行为的分离纯化，准备为神圣的奥秘，到时将收到由启动（ "时点somniis ， "十四， "德profugis ， "七" ;什么rerum divinarum这里的坐吗？ "十八。二十三。 ; "并且deus坐在immutabilis ， "二" ;德posteritate caini ， "十四，二十八） 。
The Baptism of the proselyte has for its purpose his cleansing from the impurity of idolatry, and the restoration to the purity of a new-born man.洗礼的proselyte已为它的目的，他从清洗杂质的偶像崇拜，并恢复以纯度一个新出生的男子。 This may be learned from the Talmud (Soṭah 12b) in regard to Pharaoh's daughter, whose bathing in the Nile is explained by Simon b.这可能是记者从犹太法典（ soṭah 12 B条）对于老王的女儿，他们沐浴在尼罗河上的解释是西蒙乙 Yoḥai to have been for that purpose. yoḥai已被用于这一目的。 The bathing in the water is to constitute a rebirth, wherefore "the ger is like a child just born" (Yeb. 48b); and he must bathe "in the name of God"-"leshem shamayim"-that is, assume the yoke of Gcd's kingdom imposed upon him by the one who leads him to Baptism ("maṭbil"), or else he is not admitted into Judaism (Gerim. vii. 8).沐浴在水是构成一个重生，人哪， "毛入学率就像一个孩子刚刚出生的" （ yeb. 48b ） ，以及他必须洗澡" ，在上帝的名义" -" l eshems hamayim" -也就是承担枷锁的最大公因数的英国强加于他的一个人，导致他的洗礼（ " maṭbil " ） ，否则，他就是不承认到犹太教（ gerim.七，八日） 。 For this very reason the Israelites before the acceptance of the Law had, according to Philo on the Decalogue ("De Decalogo," ii., xi.), as well as according to rabbinical tradition, to undergo the rite of baptismal purification (compare I Cor. x. 2, "They were baptized unto Moses [the Law] in the clouds and in the sea").为了这个原因，犹太人才接受这项法律，据以斐洛对十诫（下称"德decalogo ， "二，十一） ，以及根据犹太教传统，进行成年礼的洗礼净化（比较林前。十2 " ，他们的洗礼，祂摩西[法律]在云层中海" ） 。
The real significance of the rite of Baptism can not be derived from the Levitical law; but it appears to have had its origin in Babylonian or ancient Semitic practise.真正意义的成年礼的洗礼，不能来自levitical法，但它似乎有它的原产地在巴比伦或古代闪族练习。 As it was the special service administered by Elisha, as prophetic disciple to Elijah his master, to "pour out water upon his hands" (II Kings iii. 11), so did Elisha tell Naaman to bathe seven times in the Jordan, in order to recover from his leprosy (II Kings v. 10).因为它是特殊的服务管理，艾莉莎，因为先知性大弟子，以利亚他的主人，以"倾诉水经他的手" （二国王三11 ） ，所以没有莱沙告诉naaman洗澡7倍，在约旦，为了收回他的麻风病（二国王诉10 ） 。 The powers ascribed to the waters of the Jordan are expressly stated to be that they restore the unclean man to the original state of a new-born "little child."权力归因于该水域的约旦是明文规定，以可能使他们恢复了不洁的男子到原来状态的一个新出生的"小朋友" 。 This idea underlies the prophetic hope of the fountain of purity, which is to cleanse Israel from the spirit of impurity (Zech. xiii. 1; Ezek. xxxvi. 25; compare Isa. iv. 4).这个概念强调了预言的希望喷泉的纯洁性，这是清洗以色列从精神的杂质（ zech.十三。一日; ezek 。三十六，第25条;比较伊萨四。 4 ） 。 Thus it is expressed in unmistakable terms in the Mandean writings and teachings (Brandt, "Mandäische Religion," pp. 99 et seq., 204 et seq.) that the living water in which man bathes is to cause his regeneration.因此，它主要体现在无误，在mandean著作和教诲（凌志" ， mandäische宗教" ，第99页起， 204页起）表示，生活用水，其中男子洗澡是导致他的再生能力。 For this reason does the writer of the fourth of the Sibylline Oracles, lines 160-166, appeal to the heathen world, saying, "Ye miserable mortals, repent; wash in living streams your entire frame with its burden of sin; lift to heaven your hands in prayer for forgiveness and cure yourselves of impiety by fear of God!"基于这个原因，并撰写了第四本知未来的签，线条160-166 ，上诉至异教徒世界，他说： "叶可怜的凡人，有悔改表现;洗手，在生活的溪流你的整个框架结构，其负担的罪过;升降机上天堂你的双手在祈祷宽恕和治愈你自己的不虔诚恐惧上帝" ！ This is what John the Baptist preached to the sinners that gathered around him on the Jordan; and herein lies the significance of the bath of every proselyte.这是什么施洗约翰传福音给罪人说，聚集在他的周围对约旦;于此意义的浴缸都proselyte 。 He was to be made "a new creature" (Gen. R. xxxix).他将被作出了"新动物" （创传译三十九） 。 For the term φωτιςθεῖς (illuminated), compare Philo on Repentance ("De Pœnitentia," i.), "The proselyte comes from darkness to light."对于任期φωτιςθεῖς （发亮） ，比较斐洛对忏悔（ "时点pœnitentia ， "一） ， " proselyte来，从黑暗走向光明" 。 It is quite possible that, like the initiates in the Orphic mysteries, the proselytes were, by way of symbolism, suddenly brought from darkness into light.这是非常有可能的，像发起在orphic奥秘， proselytes人，透过象征，突然带来了从黑暗走向光明。 For the rites of immersion, anointing, and the like, which the proselyte has or had to undergo, see Proselyte, Ablution, and Anointing.为礼记浸泡， anointing ，等等，其中proselyte已经或不得不接受，见proselyte ，洗盥，并anointing 。 K. k.
Kaufmann Kohler,
Samuel Krauss考夫曼柯勒塞缪尔克劳斯
Jewish Encyclopedia, published between
1901-1906.犹太百科全书出版1901年至1906年之间。
Bibliography 参考书目
: EG Bengel, Ueber das Alter der Jüd. -例如： b engel， u eber之改变明镜j üd。 Proselytentaufe, Tübingen, 1814; M. Schneckenburger, Ueber das Alter der Jüd. proselytentaufe ，蒂宾根， 1814年;米施奈肯伯格， ueber之改变明镜jüd 。 Proselytentaufe, Berlin, 1828; E. Renan, Les Evangiles, 2d ed., p. proselytentaufe ，柏林， 1828年;五， Renan ，就业辅导组evangiles ，第2版，页 167; idem, Les Apôtres, p. 167个;同上，就业辅导组apôtres页 96; idem, Marc-Aurèle, p. 96 ;同上，马克-奥里略页 527; Schechter, in Jewish Quarterly Review, 1900, xii. 527个; Schechter已在犹太评论季刊， 1900年，第十二章。 421; Schürer, Gesch. 421 ; schürer ， gesch 。 3d ed., iii.三维版，三。 129; Edersheim, The Jewish Messiah, ii. 129 ; edersheim ，犹太弥赛亚，二。 745.KS Kr. 745.ks氪。
This ceremony, in imitation of the Old Testament ceremony to which the Mother of God submitted, was done on the fortieth day after the child's birth, but may also take place as close to the fortieth day as possible.这个仪式上，在仿制的旧约仪式，其中天主之母提交的，是做对了40天之后，孩子的出生，但也可能发生接近40天的情况。 Some request that this take place prematurely to facilitate their personal needs and desire to attend social engagements.有的要求将这一发生过早，以方便他们的个人需求和愿望，参加应酬。 God in His wisdom ordained that a period of six weeks lapse following childbirth before the mother resumes her life.上帝在他的智慧受戒即六个星期内失效后，在分娩前，母亲恢复她的生命。 Good advice is not to hasten this process.良好的忠告是：不要以加快这一进程。 During the churching, the priest, in imitation of the elder Simeon (Luke, Chapter 2), takes the child up to the sanctuary, making the sign of the Cross with it and reciting the prayer of St. Simeon (Luke 2:28-32).在churching ，神父，在仿制的老西蒙（卢克，第2章） ，采取孩子到避难所，使标志的十字架与它背诵祈祷的圣西蒙（路加福音2时28分- 32 ） 。 Again, inspired by the example of Simeon's encounter with the infant Messiah, for each child has the potential to be great in the sight of the Lord, the act of churching recognizes this and also serves, as with the mother, to introduce the child to the community of faith."再次，灵感的例子西麦的遭遇与婴儿弥赛亚，为每个孩子有可能成为伟大的，在看不到主说，该法案的churching认识到这一点，也极大，由于与母亲，介绍儿童社会上的信仰" 。
On the day of churching, the parents and the child are invited to wait in the narthex of the church where they will be greeted by the priest.在当天的churching ，父母和孩子，请等候在narthex的教会他们将在那里迎接神父。 This takes place after the antidoron has been distributed following the Divine Liturgy.这个发生后， antidoron已分发后，神祷告仪式中。 A call to the church office will help things run smoothly.打电话给教会办公室将无补于事顺利进行。
NOTE: In case of adult baptism, the priest should be consulted for items needed.注：在案件成人洗礼，神父应当征求项目所需。
In the absence of an Orthodox clergyman, an Orthodox Christian layman, or any other Christian, may baptize the infant by the sprinkling of water, repeating the baptismal formula, "The servant of God (name), is baptized in the Name of the Father, and the Son, and of the Holy Spirit".在缺乏一个东正教牧师，是一个正统基督教门外汉，或任何其他基督徒，可baptize婴儿由洒水，反复洗礼公式， "仆人神（化名） ，是洗礼，在父亲的姓名，而儿子，和圣灵" 。
Baptism in the Name of the Father, Son, and Holy Spirit by triple immersion; Chrismation; Confession of Faith.洗礼，在父亲的姓名，儿子，和圣灵三重浸泡;膏;供认信念。
Proof of the baptism must be established by an authentic document.举证的洗礼，必须建立一个真实的文件。 The priest must undertake to instruct the applicant in matters of the Faith and practices that govern the inner life and outward behavior of the Orthodox Christian.牧师必须承诺指示申请人在事项的信仰和习俗执政党内生活和外向行为的正统基督教。 If the applicant has not been baptized in the Name of the Holy Trinity in a Christian Church by the principle of "oikonomia", he or she must be baptized as prescribed in the Prayer Book.如果申请人没有得到的名受洗，叫圣三一在一个基督教教堂的原则， " oikonomia " ，他或她必须受洗为明在祈祷书。
December 25 - January 6; Holy Week; Major Feast Days. december 25 -j anuary6 ;圣周，重大节日。
This subject presentation in the original English language这一主题演讲，在原有的英语
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