During the second century, the church in Asia Minor, faced with considerable heresy, refused to recognize the validity of heretical baptism.在第二個世紀，在小亞細亞的教會，面臨著相當大的異端邪說，拒絕承認其效力的異端的洗禮。 Converts to the orthodox faith from heretical groups were accordingly rebaptized.轉換為正統信仰從邪教團體進行相應的重新洗禮。 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.然而，在羅馬的教堂，採取的立場的成年禮，是有效的，正確執行時，即正確的配方和正確的意圖，儘管其管理員的錯誤觀點。
In North Africa, Tertullian, then Cyprian, would not recognize the baptism of heretics.在北非，良，塞浦路斯，不承認異端的洗禮。 Cyprian carried on a bitter controversy with Stephen, bishop of Rome, on this issue.塞浦路斯進行斯蒂芬，一個痛苦的爭論與羅馬主教，在這個問題上。 An anonymous writing, De rebaptismate, set forth the position of the church at Rome.一位不願透露姓名的的寫作，rebaptismate，提出了在羅馬的教堂的位置。 It made a distinction between water baptism and Spirit baptism.它提出了區分水的洗禮和精神的洗禮。 When a heretic was admitted to the church by the laying on of hands, the Spirit was conveyed, making further application of water unnecessary.當一個邪教組織承認的教會鋪設的手，精神傳達，使水不必要的進一步應用。 The Roman position was endorsed by the Council of Arles (314) and was championed by Augustine in his controversy with the Donatists.羅馬的立場得到的的理事會阿爾勒（314），奧古斯丁倡導的在他的爭議與多納徒。 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.它的倡導者指向一個事實，即聖經中沒有實例rebaptism，類似的割禮儀式是不可重複的，異端的洗禮的合法性提出質疑的療效依賴於人而不是神的儀式。 The Council of Trent, in its fourth canon on baptism, reaffirmed the Catholic position.安理會的遄達，在其第四次佳能的洗禮，重申了天主教會的立場。
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EF
Harrison EF哈里森
(Elwell Evangelical Dictionary)
（Elwell宣布了福音字典）
Bibliography
參考書目
EW Benson,
Cyprian; Blunt; HG Wood in HERE. EW森，塞浦路斯，鈍，HG在這裡的木材。
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