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。