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. 洗禮是一個神聖的基督教教堂在哪位候選人，完全沉浸在水或水，是澆過他們的名字，父親，兒子，和聖靈的，它是從實踐中的施洗約翰，他們的洗禮，耶穌，並大概從猶太tebilah （一禮儀浴） 。 馬修28:19呼籲基督信徒，使弟子並baptize他們。
In the early church, baptism was administered after a period of preparation (catechumenate), preferably at Easter.在早期教會，受洗是經管經過一段時間的籌備， （慕道） ，最好是在復活節。 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.這是演出與儀軌後來所謂的確認和聖體聖事的影響的洗禮，據信是聯盟與耶穌同在，他的死與復活，赦罪，聖靈的恩賜，成員在教會，並以重生新的生命在基督裡，有學者認為，嬰幼兒被列入候選人從一開始，其他人認為，嬰兒的洗禮，開始在三維世紀的今天，浸信會和弟子的基督不修煉嬰兒的洗禮，並堅持浸泡。 Most other churches baptize infants and permit the pouring of water. 大多數其他教會baptize嬰兒，並允許進行澆的水。 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. 少數新教團體，如貴格會，拒絕向外洗禮共有。基督教成年禮，是在某些方面是相似的儀軌淨化用在其他宗教。
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Bibliography
參考書目
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).遺傳資源比斯利-美利，洗禮，在新約聖經（ 1 973） ;伊士曼，洗禮共同體（ 1 982年） ;米f
ahey，教育署，天主教觀點的洗禮，聖體聖事部（ 1 986年） ;舒梅曼，水和精神（ 1974 ） 100 wainwright ，基督教開始（ 1969年）
。
In the normal process of things, one's Salvation is accomplished entirely separately from the Sacrament of Baptism.在正常的過程中的事，一個人的救恩是完成了完全分開，從聖事的洗禮。 A person proceeds through Regeneration and Justification and becomes Saved.一個人的收益是通過再生和理由，並成為拯救。 The subject of Baptism is a little different.該課題的洗禮，是一個有點不同。 (And then the lifelong process of Sanctification follows.) （然後終身的過程成聖如下） 。
There are even some different attitudes toward Baptism.甚至還有一些不同態度的洗禮。 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.非常這一事實陳述需要包括約二十不同的文章，表明不同的教會有不同的理解，對於到底什麼是所需的洗禮和是什麼意思。
The actual most "correct" one is called "Believer's Baptism".實際最"正確" ，一個是所謂的"信仰之人的洗禮" 。 [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. [整條約的信徒的洗禮，是下面，而大部分的這些文章提到這一點。 ]這是哪裡，一個人一旦保存起來，不論是作為'新'基督教或終生只要教會參會， （公共）的洗禮就是後來的表現，為新的信徒。 This Believer's Baptism is certainly actually the Sacrament that Jesus instituted.這個信奉的洗禮，當然，其實聖耶穌提起。 It is an after-the-fact public acknowledgement and demonstration that a person has been Saved.這是一個經過- -事實上，公開承認和論證認為，一個人已得救。
There are many Churches and many Christians who consider Baptism to be a sort of "help" toward being Saved.有許多教堂和許多基督教徒認為洗禮是一個排序的"幫助" ，對被保存。 "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. "嬰兒洗禮" [見文章下面]適合在這一類別中，如果兒童顯然尚未完全理解所有的意義被保存或聖餐。 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，可以很容易被這種價值的，主要是在心理基礎上，但這個概念似乎顯然有所不同的是什麼用意耶穌洗禮，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.因為只有人會接受信徒的洗禮，是那些已一清二楚，這些人預期明確和充分明白兩者之間的正確和錯誤的。 Such people also now recognize and understand the many "sins" they had done prior to becoming Saved as a Christian.這樣的人現在也認識和了解，許多"罪孽" ，他們事先做之前成為拯救身為基督徒。
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.洗禮，因此代表著"洗刷"這些過去的罪孽（寬恕） ，讓新基督教有一個"白板" （所謂搭俄空後，拉丁語為它） ，沒有攜帶無數較早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"的洗禮，意味著一種新的"潔淨度和純度"適合入口的一個新的留置的聖靈（聖靈） ，在個別的。
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).新近節省基督教（或新承諾或重新致力於基督教） ，因此也受益洗禮，無論從他/她的過去（寬恕）和未來（指導所體現的精神） 。
The combination of all these effects represents a public indication that the person has fully and totally committed to a Christian Faith.結合所有這些效應，代表著一個公共跡象表明，該人已充分和完全致力於以基督教信仰。 A Church considers this Sacrament to represent a transition to becoming a "full" member of the Church.教會認為這是聖餐代表了過渡到成為一個"全"的成員，該教會。 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.如果個人被普遍認為是"導引"之前，現在他/她是一個基督徒，可以採取他/她應有的地位，在體制上的教堂。
The Sacrament of Baptism reflects on the other of the Two Sacraments that most Protestant Churches administer, the Eucharist.聖事的洗禮，反映對其他的兩個聖禮，大多數新教教會管理，聖體聖事。 Prior to Baptism, nearly all Churches deny participation in the Eucharist to those present in the Church.之前的洗禮，幾乎所有的教會否認參與聖體聖事對那些目前在教會裡。 It is believed that the Eucharist is explicitly intended only for Christians who have been Baptized.據認為，聖體聖事是明確的用意不僅是基督信徒們得到洗禮。
Virtually ALL Christian Churches follow this Sacrament.幾乎所有的基督教會跟隨這個聖餐。 It is quite important to all Christian Churches, since Jesus Himself instituted it.這是很重要的，所有的基督教教堂，因為耶穌自己提起它。
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.似乎有兩個中心主題有關的各種分歧的教堂就洗禮，無論是年輕的兒童應該受到洗禮和使用的方法。 Regarding young children, the concern is regarding the implications regarding a young child if he/she dies very young.對於年幼兒童，我們關注的是關於影響對於一個年輕的孩子，如果他/她去世非常年輕。 The argument for Paedo-Baptism (child Baptism) is to assure that such a child would be Saved and then go to Heaven.論據paedo -洗禮（兒童洗禮） ，以保證這些孩子會得救，然後進入天堂。 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.不過，早期的基督教堂制定了"住戶救贖" [一個單獨的陳述中認為：該報告的結論是，所有嬰兒和年幼兒童的基督徒父母是"自動"保護（挽救） ，直到他們達到一個年齡上的，他們都能夠做出知情選擇，為自己。
As to the precise method to be used in a Baptism Rite, the Bible does not really offer much information.至於確實的方法用在洗禮儀式，聖經沒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.每個教會不得不作出自己的假設就解釋或含義的某些字眼在聖經中，並在此新制度下，他們已經來到了不同的程序。 In fact, there is a story in the early Christian Church that accentuates this matter.其實，還有一個故事，在早期基督教的教堂，凸顯這件事。 It seems that a group of men were in the desert, around the second century after Christ, one of whom was a Christian Priest.看來，一組官兵在沙漠中，大約在公元二世紀後，基督教會，其中一人是基督教牧師。 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.一名老翁在組尚不是一個基督教和他開始求死之心，他要求基督教牧師，以baptize他。 The Priest agreed but there was no water available.神父同意，但沒有發生任何有源頭活水來。 Due to necessity, the Priest felt that he had to use desert sand in the Baptism Rite!由於必要性，牧師認為他不得不用沙漠中的洗禮成年禮！ He therefore did, and the man soon died.因此，他這樣做了，該男子很快死亡。 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.當牧師回來後，以他的教會領袖，他供認，他們說，他已做了單，在演出的洗禮，沒有水，然後，他們進行了廣泛的討論，關於是否將"防砂洗禮" ，實際上節省了該名男子是不是是否牧師應該受到譴責。 They eventually concluded that the Priest had done the right thing and that the sand Baptism had been valid and effective.他們最後得出結論認為，神父做了正確的事，並表示，沙的洗禮，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，他們也明確表示，水必須用在受洗儀式，除了這種極端的情況。
Many modern Churches have NO tolerance of any procedure other than the one that they perform in their Church.許多現代教會絕不容忍任何程序以外的一個是他們的精彩表演，他們的教堂。 This situation has resulted in many schisms among Protestant Churches which use the different methods described below.這種情況導致了許多分裂基督教教會中使用了不同的方法介紹如下。 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.我們[相信和基督步行教會的態度涉及注意到耶和華是富有同情心和愛心，我們也忍不住覺得他承認為有效所有受洗儀式，這是做正確的嚴肅性和態度的人參加。 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.舉例來說，如果一所教堂堅持沉浸洗禮和形勢是關於一個愛斯基摩人在一個荒涼的北部地區的阿拉斯加，我們認為，主必知道潛在的危險完全浸入一個人在冰冷的水中，並表示，他將承認為有效的一澆或灑這種情況。 This would not alter that Church's official position but would simply apply Christian Compassion, which we believe the Lord would endorse.這會不會改變這個教會的官方立場，但只是適用於基督教同情心，因為我們相信上帝會贊同。
Finally, we would note that in the region where Jesus lived, there was not an abundance of water!最後，我們注意到，在該地區的耶穌曾經生活過，現在還沒有大量的水！ 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，死海等極少數河流，可利用的水是有限的，以什麼有人提出，從數口井在該地區。 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!為早日受洗儀式，被認為是不近的一個，這些天然水體的，這似乎很難想像有足夠的水供一個浸泡，將永遠會帶來了來自水井！ (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. （在炎熱乾燥的氣候，不過字體的水會很快蒸發，所以這也許不能再用於任何延長服務時間內，而沒有完全取代水） ，所以即使我們可能會願意相信，所有早期受洗者經充分浸泡的實際問題，似乎有些妨礙。
I will add a personal thought here, as Editor.我會加入個人的思想，在這裡，作為編輯器。 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.在我看來，這項活動的救贖，然後萬一有（公眾）的洗禮承認首項賽事，真的只需要涉及其中，個人與主。 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.出席會議的成員，以及牧師或部長，以及教會，當然大家都希望，相信他們的參與是很重要的，但似乎有可能，他們都是次要的。 We can certainly count on the Lord to have the proper mindset regarding the Solemnity of the event.當然，我們可以指望得到主就要有正確的心態，就嚴肅性活動。 That seems to leave it entirely to the attitude of the person being Baptized regarding the effectiveness of a Baptism.這似乎離開它完全是態度的人正在洗禮就效力的洗禮。 For this reason, our small Non-Denominational Church always asks that individual if there is a preference for the method of Baptism.基於這個原因，我們的小型非教派教堂一直要求個人，如果有一個偏好的方法洗禮。 We therefore are willing to perform a Trine Baptism for one person, an Immersion for another, and a Pouring for a third.因此，我們願意履行trine洗禮一個人，一個沉浸另一種目的，並澆築了三分之一。 We fee that OUR attitude is really not that important, even though we are the ones performing the Rite!我們費了我們的態度其實並不真的那麼重要，即使由我們自己的表演禮樂！ 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.只要主及個人都同意的重大意義的洗禮儀式，都極為重要的事情是作出規定。 (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. （我們的教會是知道，我們有一個非常與眾不同的方式來使用這個題目！若沒有意願，是表示，一般來說，我們更遑論澆築的洗禮，對個人，但對於極老人或病患個人，我們可能更遑論灑洗禮，我們覺得我們的功能，實在是很簡單，我們的責任是為表演一個極為重要的成年禮，為上帝和個人。
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."基督教的洗禮是一個條例，立即由基督。 （ 28 ： 19 ， 20 ） ，並設計成可觀察到在教會一樣，對晚飯， "直到他來吧" 。 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."改為" baptize "和"洗禮"純粹是希臘語詞轉譯成英文， 這是一定會做的，翻譯的聖經，因為沒有直譯，可以適當表達一切，就是隱含在其中。模式的洗禮，能在沒有出路確定由希臘字，使" baptize " 。 Baptists say that it means "to dip," and nothing else.浸信會說，它意味著"下跌" ，什麼都沒有了。 That is an incorrect view of the meaning of the word.這是一個不正確鑑於一詞的含義。 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.這意味著雙方（ 1 ）苦口婆心的事變成一個要素或液體，以及（ 2 ）把一個元素或液體或超過它。 無關，因此以該模式的洗禮，可以得出這樣的結論，從單純用的字眼。
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，有相當廣泛的緯度的意義，不僅是在新約全書，而且也表現在lxx版舊約聖經，因為它正在使用的浴室和受洗儀式所需的鑲嵌法。 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.這些均是由浸沒，並灌注和噴灌，以及同一個詞， "洗液" （希伯來書9:10 13 ， 19 ， 21 ）或"洗禮" ，指定他們都在新約聖經就不可能有發現單井認證的事例發生的字眼，而必然意味著浸泡，而且，沒有一個實例洗禮記錄在行為的門徒（ 2:38-41 ; 8:26-39 ; 9時17分， 18 ; 22:12-16 ; 10:44-48 ; 16:32-34 ） ，是優待的想法，這是由浸人受洗，或浸泡，而在他們中的一些人這種模式是極不可能發生。
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. 福音及其條例的目的是為整個世界，它不能被假定的一種形式，為政府的洗禮，已訂明會在任何地方（如在熱帶國家，或在極地區域 ） ， 或在任何情況下都不適或傷害，或者是不可能的。洗禮和主的晚餐是兩件具有象徵意義，條例的新約聖經。晚飯是代表工作的基督的洗禮和工作的精神。
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.在晚飯少量的麵包和酒用在本條例中的展品在象徵偉大的工作，基督，所以在洗禮的工作，聖靈是充分看到在水中澆或灑對人的名字，這一父親，兒子，聖靈，這是至關重要的洗禮，只是"洗與水" ，沒有模式被指定，並沒有受到必要或必需的象徵意義有關條例。
The apostles of our Lord were baptized with the Holy Ghost (Matt. 3:11) by his coming upon them (Acts 1:8).使徒保羅也因為我們的上帝洗禮與聖靈。 （ 3時11分）在他到來後，他們（使徒行1:8 ） 。 The fire also with which they were baptized sat upon them.火災還與他們坐在洗禮後，他們。 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釋彼得作為履行古老的諾言，這一精神將傾注在最後的日子（ 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，也具有相同的參考表達棚出來，作為描寫的洗禮精神（ 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."在五旬洗禮"使徒保羅也沒有抹於精神，也陷入了精神，但精神是大棚出來，倒出來，倒在他們（ 11:15 ） ，來到後，就坐在他們" 。 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.這是一個真實和真實的洗禮， 我們需要從這樣的語言作出結論，認為在地時，水是傾注了出來，跌倒，來後，還是取決於一個人的時候，這個條例是經管的，這個人是受洗。
Baptism is therefore, in view of all these arguments "rightly administered by pouring or sprinkling water upon the person."洗禮，因此，有鑑於所有這些論點， "正確經管澆或灑水後的人" 。
Under the Old Testament parents acted for their children and represented them.根據舊約聖經的父母充當他們的子女，並代表他們。 (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. （見將軍9時09分; 17:10 ;特惠。 24:7 ， 8 ; deut 。 29:9-13 ）當父母進入與真主的誓約，他們帶來了他們的子女與他們。 This was a law in the Hebrew Church.這是一個法律，在希伯來教會。 When a proselyte was received into membership, he could not enter without bringing his children with him.當一個proselyte收到成會員，他無法進入，沒有把他的孩子跟他。 The New Testament does not exclude the children of believers from the church.新約聖經並不排斥兒童的信徒從教堂。 It does not deprive them of any privilege they enjoyed under the Old Testament.它並沒有剝奪他們的任何特權，他們所享有的，根據舊約。
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.有沒有指揮或聲明，任何形式的，可以被解釋為賦予任何國家進行這樣的一個想法，在任何地方，以發現新的遺書。 The church membership of infants has never been set aside.教會成員的嬰兒從來沒有被擱置。 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，本來由天主自己，要保持法律的他的王國，直至廢除，由同一個神聖的權威。
There are lambs in the fold of the Good Shepherd (John 21:15; comp. Luke 1:15; Matt. 19:14; 1 Cor. 7:14).有羔羊在褶皺的好牧人（約翰21:15 ;可比。盧克1:15 ;馬特。 19時14分， 1肺心病。 7時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.' "在一個公司的轉換申請入學到基督的房子有可能被一些家長又如何是他們的個案加以對待？如何，舉例來說，是鄧蓮和她的鄰居蓄養的城市監獄對待？兩人都被轉換成大家都為一家之長的，他們渴望得到進入嬰兒教堂Philippi撰寫什麼是基督的方向，給他們？我們應說，這是這樣的話： '出現，並洗去你的罪孽，並進入我的房子，但你一定要來呀，這些美女在你的武器，你必須離開他們的外面，他們不能相信，但等他們不能進來那些其他小朋友由貴方，他們心中或許有被感動與上帝的愛;儘管如此，他們不老，足以使個人的專業，所以他們也必須留給外界......答：當前，你必須離開他們的身份，是和來呀。 '
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嚴格的證據才接受這是一個公平的代表性那種歡迎基督提供給家長來找他的大門，使他們的子女與他們肯定是更符合我們所知道的關於他的假定他的歡迎將更加充裕，在其範圍，並會在呼吸，更親切的語調。
Surely it would be more like the Good Shepherd to say, 'Come in, and bring your little ones along with you.肯定會更喜歡好牧人說， '來，並把你的小隨你。 The youngest needs my salvation; and the youngest is accessible to my salvation.年輕的需要我的救贖;年紀最小的是方便我的救贖。 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.您可能無法作為，但以處理他們要么單或救贖，但我良善的力量可以找到地滲透到他們的心，即使現在。 I can impart to them pardon and a new life.我可以傳授給他們原諒和新的生活。 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.從亞當，他們都繼承了罪惡和死亡;我可以這麼團結他們對自己說，在我認為，他們應被繼承人的公義和生命。 You may without misgiving bring them to me.您可能沒有憂慮，使他們給我。 And the law of my house requires that the same day which witnesses your reception into it by baptism must witness their reception also'"和規律，我的房子，需要在同一天，其中證人你接待到它的洗禮，一定要證人對他們的接待也' "
(from: The Church, by Professor Binnie, DD). （來自：中華，由教授賓尼工程，房屋署副署長） 。
(Easton Illustrated Dictionary) （伊斯頓說明字典）
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.源於希臘baptisma ， "洗禮"是指行動的洗滌或下海了水，其中從最早的天（使徒2時41分）被用來作為成年禮的基督教起爆。 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該城市旅遊局purifications ， lustrations猶太支派，和平行異教洗液，但不可能有任何疑問的洗禮，因為我們知道它是從洗禮的約翰。 基督本人，由兩個先例。 （ 3時13分） ，並於言教。 （ 28:19 ） ，給了我們權力，其遵守。在此基礎上，它已經施行了幾乎所有基督徒，雖然已經作出，以取代它由一個火的洗禮或精神條款馬特。 3:11. 3時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). 在本質上的行動是一個極其簡單的一個，雖然懷孕與意義，它在走的情況下或洗禮水的名字基督（使徒19時05分） ，或更普遍的三位一體。 （ 28:19 ） 。 Immersion was fairly certainly the original practice and continued in general use up to the Middle Ages.沉浸頗為肯定原來的做法，並繼續在一般使用最多的中世紀。 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).改革者同意這個最好帶出的意義的洗禮，作為死與復活，但即使是早期anabaptists認為，沒有必要的，所以，只要主題有雲下的水。 類型的水和的情況下，政府當局並不重要，雖然似乎有必要有一個說教和懺悔基督的不可分割的組成部分，政府（參見行為8時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.其他儀式，可用於在裁量權，所以，只要他們不是unscriptural不要分心，從真正的行動，如複雜，而不是迷信禮儀的中世紀和現代的羅馬教會。
Discussion has been raised concerning the proper ministers and subjects of the action. 討論中已提出了關於妥善部長和學科的行動。
In the first instance there may be agreement with Augustine that Christ himself is the true minister ("he shall baptize you," Matt. 3:11).在一審有可能同意奧古斯丁說， 基督自己是真正的部長 （下稱"他應baptize你" ，馬特。 3時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.但基督並不賦予對外直接洗禮，他的命令，這是他的門徒（約翰4時02分） ，這是指說的洗禮，應該由那些人有委託抵港及離港要求財政部Word和聖餐，雖然是外行被允許到baptize在羅馬教會，和一些早期浸信會構思一個奇怪的概念洗禮。 洗禮一般屬於公共事務部的教會。
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.作為關注的對象，它們的主要區別就是那些實踐洗禮的孩子們的懺悔基督信徒和那些堅持了個人自白作為一項先決條件。 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.這點被認為是在兩個單獨的文章，專門討論這兩種立場[編輯：下文] ，不必扣留我們在這方面的論述，積極洗禮教學中， 它可能會注意到，不過，成人受洗儀式繼續在所有的教堂，即自白到處是重要的考慮，並浸信會常常感到激勵，以行為奉獻的兒童。 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，它已成為普遍的做法，拒絕洗禮，對那些不願意離開疑問召喚，雖然嘗試的一節施加的最低年齡限定在三十年沒有見面的共同批准。 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.在案件的兒童，出現了擔憂的有關嬰幼兒的家長，其專業的基督信仰是很明顯只是名義上的，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.特殊案件弱智受損要求交感神經治療，但沒有任何值得作產前或被迫受洗儀式，更遑論為洗禮的無生命的物體，如被施行了中世紀。
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).提供線索的意思洗禮，是由三個城市旅遊局類型：洪水（我的寵物。 3:19-20 ） ，紅海（我肺心病。 10:1-2 ） ，以及包皮環切術（上校2時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.這些都指以不同的方式向神盟約，其臨時在完成一項神聖的行為判斷和恩典，並能在未來和最終實現在洗禮過。 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.結合水與死亡和贖回，尤其容易在發生前兩; covenantal方面更是特別強調了第三位。
When we come to the action itself, there are many different but interrelated associations.當我們來到這一行動本身，也有許多不同但相互關聯的聯想。 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.最明顯的是洗滌（提3點05分） ，潔淨水與血的基督問題的一個重要方面和淨化行動的精神，並就其他（見約翰5點06分， 8 ） ，使我們帶來了一次以神聖工作的和解。 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.第二個是，啟動期，收養，或者更特別是，再生（約翰3點05分） ，重又被放在了經營的精神，在德的工作，基督的復活。
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. 這些各有不同的主題，尋找共同關注的焦點集中在小學的思想洗禮（在破壞性的，但也賦予生命，電力用水） ，作為一個溺水，並出現了新的生活，也就是說，死亡和復活（羅馬書選手- 4 ） ，但這裡又真實的見證行動，是天主的工程，在替代死亡和復活的基督。 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).這種認同感的罪人，在判斷和重建是什麼耶穌接受的時候，當他來到洗禮的約翰和滿足的時候，他以他的地方，兩竊賊在十字架上（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).我們在這裡有真正的洗禮新台幣，使得可能的洗禮，我們的鑑定與基督同突顯，並核簽向外的跡象。 一樣的說教和上帝的晚飯 ， "洗禮"是一個福音詞告訴我們，基督已死亡和復活再次在我們的地方，讓我們死亡，活著又在他身上，與他，並通過他 （羅馬書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.象所有的說教，但是，洗禮，附有呼籲說，我們所應該做的事情的反應或信件，以耶穌為我們。 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.我們也必須使我們的運動的死與復活，沒有什麼要補充基督做了，也不能完成這項工作，也沒有競爭，但在感激地接受和應用， 我們在這三個相關辦法，一直擺在我們面前我們的洗禮：初步反應的懺悔和信仰（ gal. 2時20分） ;終身的過程mortification和重建（以弗所書4:22-23 ） ，以及最後解體和復活的身體（林前15 ） ，這富有意義的洗禮，這是不論在時間或方式的洗禮，是首要的主題，應該是我們在洗禮討論和說教。 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.但必須強調，不斷表示，這種個人接受或入境，是不是獨立的，一旦所有和替代工作的救世主，這才是真正的洗禮。
It is forgetfulness of this point which leads to misunderstanding of the so-called grace of baptism. This may be by its virtual denial. 這是健忘的，這點而導致的誤解，即所謂的恩典的洗禮，這可能是其虛擬抵賴。 Baptism has no grace apart from its psychological effects.洗禮沒有寬限期外，其心理影響。 It is primarily a sign of something that we do, and its value may be assessed only in explicable religious terms.它主要是一個跡象，這點我們做的，其價值可分攤只有在可以解釋宗教的條款。 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.事實上，屬靈的恩賜，甚至信仰本身是真實的聖靈的禮物，同一個單元的神秘和無法估量的，因此拒絕了。
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，它可通過歪曲或誇張 。洗禮意味著幾乎自動輸液的神秘物質，它可完成奇蹟，但不很明顯的轉變。 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，它是被視為與敬畏，圓滿地完成了作為一個行動的絕對必要性，以救贖，只是在非常特殊的個案。 The true mystery of the Holy Spirit yields before ecclesiastical magic and theological sophistry.真正的奧秘聖靈產量前教會魔法及神學詭辯。
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，當洗禮的恩典就是帶入正確的關係，以上帝做事，我們的幫助，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，我們記得背後的對外行動的謊言有真正的洗禮，這就是該拋頭顱，灑熱血的喊聲。 洗禮的恩典，是恩典這個真實的現實的洗禮，即該替代工作的基督，或耶穌本身的，只有在這個意義上，我們才能合法地發言的寬限期，但在這個意義上，我們可以而且必須。
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，我們要深刻牢記落後對外行動有謊言外來運作的精神動收件人信仰基督的工作，並完成再生，以生命的信念。 洗禮的恩典，是恩典的這個內部的工作精神，這是不能假定（為精神，是君主） ，但我們也不敢相信，如果有一個真正的呼籲主的名字。
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， 這一行動本身是神聖的受戒作為一種手段，寬限期，即一種手段，以目前的基督，因此，以履行核簽工作的精神。 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.不這樣做就由單純的表現，明禮; 它的確能做到，而且通過它的含義，也沒有獨自做到這一點，它的功能主要是印章，並確認，因此， 它是否與口語和書面詞，它需要不能這樣做在時間的管理;下，大方主權的精神，它的成果有可能在一個更晚日期， 但不這樣做，它會自動;為，而基督是始終存在和他的寬限期仍然存在，也有那麼一些人的反應既不是字，也沒有聖餐，並因此錯過了真正的和外來的意義和力量。
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.當我們認為在這些條款，我們可以看到有與應是一個真實的，雖然不是一個神奇的，洗禮的恩典，這是影響較大的詳細時間或管理模式。 重中之重，是我們使用它（ 1 ） ，以目前的基督， （ 2 ）在祈禱中，以聖靈， （ 3 ）在相互信任依賴他的主權工作， （ 4 ） ，結合口語詞。恢復到這個福音使用，並釋放尤其是來自扭曲和無益爭議，但洗禮可能很快再次表現出其實力為傳票活越來越多，甚至開始對生活，生命，這是我們在基督被釘十字架和復活，為我們。
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
參考書目
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.毛重羅米立，洗禮和聖公會改革者的J.卡爾文學院4 ; WF號flemington
，新台幣學說的洗禮;報導洗禮，在教堂的蘇格蘭;遺傳資源比斯利-默里，洗禮，在新台幣;甲奧百克， 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.洗禮，其中的過程浸泡，淹沒和出苗（從bapto ， "浸" ） ，是用（一）約翰的"洗禮" ， （二）基督教"洗禮" ，見乙下面; （三）該壓倒性痛苦和判斷，其中主自願提交的關於兩岸關係，例如，路加福音12:50 ; （四）的痛苦，他的信徒會的經驗，而不是一種替代的性格，但在金與苦難的自己的主人。 Some mss.一些支助。 have the word in Matt.有字的馬特。 20:22-23; it is used in Mark 10:38-39, with this meaning. 20:22-23 ，它是用來在馬克10:38-39 ，這個意思。
as distinct from baptisma (the ordinance), is used of the "ceremonial washing of articles," Mark 7:4, 8, in some texts; Heb.有別於baptisma （以下簡稱條例） ，是用的"禮儀洗滌物品的， "馬克7時04分， 8 ，在一些文本;希伯來書。 9:10; once in a general sense, Heb. 9時10分，一旦在一般意義上說，希伯來書。 6:2. 6時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 " ，主要是一個frequentative形式bapto ， "浸" ，是用其中希臘人，以顯示染色的服裝，或繪製的水浸漬船隻進入另一個等plutarchus用途，它的繪畫葡萄酒浸漬將杯子放入一碗（亞歷克西， 67歲）和柏拉圖，比喻，感概問題（ 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和盧克11時38洗滌自己（ 2國王5時14分， "浸自己： "九月） ，還見伊薩。 21:4, lit., "lawlessness overwhelms me." 21時04分，點燃了， "和尚打傘，無法無天壓垮我" 。 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.在早期的章節四大福音中的行為1:5 ; 11:16 ; 19時04分，它是用的成年禮由施洗約翰，他們呼籲人們悔改表示，他們可能會得到緩解的罪孽。 Those who obeyed came "confessing their sins," thus acknowledging their unfitness to be in the Messiah's coming kingdom.那些聽從來到"懺悔自己的罪過" ，從而確認其不適宜在彌賽亞的未來王國。
Distinct from this is the "baptism" enjoined by Christ, Matt.有別於這是"洗禮"受命於基督，馬特。 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 ，這是一次"洗禮" ，將經歷由信徒，所以目睹了他們的身份與他的死亡，埋葬與復活，例如，行為， 19時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時13分;加爾。 3:27; Col. 2:12. 3時27分;上校2時12分。 The phrase in Matt.這句話在馬特。 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 ， "洗禮，他們把名稱改為" （風疹病毒;比照行為8時16分， RV ）的，將表明， "洗禮"的人是息息相關，或成為財產的，一到他的名字，他是"洗禮" 。 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."在行為， 22時16分，它是用來在中東的聲音，在指揮給娑羅雙樹的跗關節， "出現，並baptize "的意義中的語音形式的"預言者洗禮" 。 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.經歷了這些人在方舟上的時候，洪水是一個數字，或某一類型的事實，精神上的死亡，喪葬，與復活，基督教"洗禮"作為一個antitupon " ，相應地型" ， "想圖， " 1寵物。 3:21. 3時21分。
Likewise the nation of Israel was figuratively baptized when made to pass through the Red Sea under the cloud, 1 Cor.同樣，民族的以色列被形象地受洗時，以穿越紅海下雲，一肺心病。 10:2. 10時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.動詞是用來比喻也有兩種截然不同的觀念：第一， "洗禮" ，由聖靈，其中發生在五旬節;第二，災難會來後，全國的猶太人，這是一次"洗禮"對消防的神聖判決駁回理由的意志和上帝的話，馬特。 3:11; Luke 3:16. 3時11分;盧克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，洗禮，始終是管理上的認罪悔罪和信念。 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.在這個意義上，信徒的洗禮，即洗禮的人，使一個專業的信仰，已被公認的和持久性的現象，在教會裡。 Yet there are powerful groups among Christians who think that we should go further than this.然而，還有許多功能強大的群體之間的基督信徒們認為，我們應該更進一步此數。 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.信徒們的洗禮，在他們看來，這不僅是合法的，它是唯一真正的洗禮據新台幣，尤其是，但未必會在形式的浸泡。
This is seen first from the precept which underlies its institution.這被認為是第一個來自於言教，這突顯其機構。 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.當耶穌指揮使徒，以baptize ，他說，他們首先使弟子並沒有說，無論對嬰兒。 （ 28:19 ） 。換句話說，說教，必須始終先洗禮，因為它是由一個字不說，聖餐弟子是第一次。洗禮，能夠獲得只有當受援國回應了字懺悔和信念，就是要遵循在一次由當然更詳細的指示。
That the apostles understood it in this way is evident from the precedents which have come down to us in Acts.該使徒理解它在這方面的做法是顯而易見的，從先例有所下調，給我們的行為。 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).對五旬節，舉例來說，彼得告訴良知的人要悔改，他沒有提任何特殊條件，為嬰幼兒無法悔過書（使徒2時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，當埃塞俄比亞太監理想的洗禮，有人告訴他說，不可能有任何障礙，只要他認為，這是對供認的信仰弘洗禮的他（使徒8時36分幾段） 。 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).甚至當整個家庭的洗禮，我們通常說，他們第一次聽到福音宣揚要么相信或接受捐贈的精神（參見行為10:45 ; 16:32-33 ） 。 In any case, no mention is made of any other type of baptism.在任何情況下，沒有一提的是，取得的任何其他類型的洗禮。
The meaning of baptism as developed by Paul in Rom.所指的洗禮，作為開發的保羅在ROM 。 6 supports this contention.六是支持這項爭議的焦點。 It is in repentance and faith that we are identified with Jesus Christ in his death, burial, and resurrection.這是在悔過書，並真誠地表示，我們確定了與耶穌基督在他死後，埋葬，以及復活。 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.給嬰兒的人不能聽到這個詞，並作出適當的反應，因此，它似乎是毫無意義的，甚至有誤導之嫌發言的洗禮，成為死亡和復活的基督。供認擁護者，僅知道這意味著什麼，並能工作，它在他的生命在洗禮，供認他的懺悔和信仰，他真的成為背棄舊生活，並開始過上新生活，在基督裡， 他就可以回頭看看，以一個有意義的改建或再生，從而得到確認和接受挑戰隨之而來的洗禮。引入任何其他形式的洗禮，是開闢道路的歪曲或誤解。
To be sure, there is no direct prohibition of infant baptism in the NT.可以肯定的是，有沒有直接禁止嬰兒的洗禮，在新台幣。 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，無論哪種方式，它肯定是更好地貫徹落實聖餐或條例，顯然指揮和實行比依靠訓詁或神學推理的一個不同的政府。 This is particularly the case in view of the weakness or irrelevance of many of the considerations advanced.這是特別的情況，鑑於弱點或無關的很多的考慮因素，先進的。
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.).基督的福音的兒童，例如，我們表明了福音，是為小朋友，而且我們有責任把他們基督，但它表示，沒有任何關於管理的洗禮，違反了公認的規則（馬克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，事實上，某些字符可能充滿精神，從童年（路1:15 ）表明，上帝可能工作，在嬰幼兒的，但它使我們沒有手令，以假設說，他通常是這樣做的，或者說，他這樣做，在任何鑑於情況下，或認為洗禮，可考慮在此之前的工作表現在個別悔罪和信念。 Again, the children of Christians enjoy privileges and perhaps even a status which cannot be ascribed to others.再次，孩子們的基督徒享有特權，甚至可能地位，不能歸咎於他人。 They are reckoned in some sense "holy" by God (I Cor. 7:14).他們估計，在一定意義上的"聖地" ，由神（林前。 7時14分） 。 But here too there is no express connection with baptism or the baptismal identification with Jesus Christ in death and resurrection.但這裡也有沒有明文涉嫌與洗禮或洗禮鑑定與耶穌基督的死亡和復活。
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. 提及家庭受洗儀式的行為是沒有更大的幫助。機率，可能是一些這些家庭包括嬰幼兒，然而，這絕非是肯定的。 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.即使他們做的，所以是不會的嬰兒時，目前這個詞是鼓吹過，並沒有任何跡象表明任何嬰幼兒其實洗禮。 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，這只能是一危險的推論，和普通漂移的敘述，似乎是在一個非常不同的方向發展。
Nor does it serve to introduce the OT sign of circumcision.也不是為了引入城市旅遊局簽署了割禮。 There is certainly a kinship between the signs.有當然是親情之間的跡象。 But there are also great differences.但也存在著很大的分歧。 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.事實是，一個是給嬰兒男孩對一個固定的一天，是沒有理由讓其他所有孩子一些時間在萌芽狀態。 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.他們所屬的，如果沒有不同的盟約，至少在不同dispensations的一個盟約：一，以一個籌備階段，當一個國家的人被挑出來，並對其兒子屬於自然向人的上帝;另向圓滿當以色列的上帝是精神和兒童補充精神，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.在任何情況下，上帝給予了明確的指揮，以circumcise男性後裔亞伯拉罕;他沒有類似的命令來baptize男性和女性後代的基督徒。
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 ，堅持其信徒的洗禮，在所有案件中，似乎更好地計算服務的真正意義及效益的洗禮，並避免錯誤，所以很容易構成威脅。 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.只有當有個人供述之前的洗禮，才能看到個人的懺悔和信念是要救國，通過基督，而這些不來神奇，但通過聽上帝的話。 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.與信徒們的洗禮條例實現其意義，因為這標誌著一個步驟，從黑暗和死亡的，以光明和生命。 接受者，因此確認這項決定，這反映出他已採取，帶入生活公司的再生，這才是真正的教會，並鼓勵他們走在新的生活中，他又開始了。
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. 這意味著，在信徒們的洗禮，信仰是給予其適當的重量和責任感。需要信仰是公認的，當然，在嬰兒的洗禮。 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.如果認為這些嬰兒可能相信由一個特別的工作精神，或者說，他們目前或未來的信心是供認，由家長或贊助商，或者說，家長或贊助演習替代信仰，甚至信仰是放棄， ，或根據政府當局。 Some of these notions are manifestly unscriptural.部分這些觀念顯然是unscriptural 。 In others there is a measure of truth.而在有些國家，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.但他們都不符合規定的個人自白的個人信仰往往滿足信徒們的洗禮。
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，信徒們的洗禮，還帶有一個真正的，因為反對以虛假的，洗禮的恩典 。表達悔罪和信念的洗禮，讓自覺保證的寬恕與再生及附有一個明白無誤的傳票mortification和重建。 Properly understood, this may also be the case with infant baptism, as in the Reformed churches.缺乏正確的理解，這也可能是這種情況，嬰兒的洗禮，在改革教會。 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，是一個很好的協議的尷尬解釋是，要把這一明確的，而且始終存在著風險，有虛假的理解，因為在中世紀和romanist鑑於洗禮，振興中華。 洗禮，對專業的信念是唯一有效的保障，以免危險概念這洗禮本身可以自動傳送恩寵，它代表了。
To the exegetical and theological considerations there may also be added some less important but noteworthy historical arguments.向訓詁與神學方面考慮，也可能增加了一些不太重要，但值得注意的歷史論據。 First, there is no decisive evidence for a common Jewish practice of infant baptism in apostolic times.第一，沒有決定性的證據，是為了一個共同的猶太人的做法，嬰兒的洗禮，在使徒時代。 Second, the patristic statements linking infant baptism with the apostles are fragmentary and unconvincing in the earlier stages.第二，教父報表連接嬰兒的洗禮與門徒都是割裂和難以令人信服，在較早階段。 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，例子信徒們的洗禮，是常見的，在第一世紀，並仍在繼續，如果壓制，證人一直承擔這項規定。 Fourth, the development of infant baptism seems to be linked with the incursion of pagan notions and practices.第四，發展嬰兒的洗禮，似乎是聯繫在一起的入侵異教徒的觀念和做法。 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.最後，有證據顯示更大的福音incisiveness和福音派的純潔性學說而這種形式的洗禮，是公認的，以被洗禮新台幣。
GW Bromiley毛重羅米立
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
參考書目
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.領域，教學的教會就洗禮和教會dogmatics四/ 4 ;甲攤位，
paedobaptism審查;甲卡森的洗禮，其方式和科目的J.鰓，身體的神性的J.警告，洗禮; k.阿蘭德時，有沒有早期教會baptize兒？
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.在傳教的情況第一科目的洗禮，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，在整個基督教的歷史，證明了早在愛任紐，並與淵源參考回到使徒們，但同時也給孩子們的空頭信徒。 This has not been solely on grounds of tradition, or in consequence of a perversion, but for what have been regarded as scriptural reasons.這不是純粹基於傳統的，還是在後果顛倒，但對於曾經被視為聖經的原因。
To be sure, there is no direct command to baptize infants. 可以肯定的是，有沒有直接指揮，以baptize嬰兒。 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. 但也存在著不禁止，同樣，如果我們沒有鮮明的例子，嬰兒的洗禮，在新台幣，有可能已經在這樣的家庭中洗禮的行為，因此也就例如對兒童的基督徒被受洗對專業的信念。 In other words, no decisive guidance is given by direct precept or precedent.或者換句話說，沒有決定性的指導，是給予直接的信條或先例。
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. 但有兩條路線的聖經研究，而被認為是拿出令人信服的理由，接受實踐的檢驗。第一個是審議詳細旅費或陳述，從城市旅遊局及新台幣。 The second is a consideration of the whole underlying theology of baptism as it comes before us in the Bible.二是考慮到整個背後的神學的洗禮，因為它是擺在我們面前的聖經。
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).首先詳細旅費，我們當然首先要談談類型的洗禮發現，在酒店， 這些都傾向於認為，上帝涉及家庭，而不是個人的時候，諾亞是免於水患，他的整個家庭是接到他的進入方舟（參見一日寵物。 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).亞伯拉罕的時候，給出了該公約簽訂的割禮，他是指揮者來管理它的所有男性成員到他家（創17個;比照上校為2:11-12之間的聯繫洗禮和割禮） 。 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).在紅海上，它是所有以色列（男子，婦女和兒童） ，其中，穿越水域，在大的行為贖回這預示著，不僅標誌的洗禮，但天主的工程背後（參見一肺心病。 10 ： 1-2 ） 。
In the NT the ministry of our Lord is particularly rich in relevant statements.在新台幣財政部我們的主是特別豐富，在有關報表。 He himself becomes a child, and as such is conceived of the Holy Spirit.他自己成為孩子的，正因為如此，是構思的聖靈。 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.浸會，也充滿了精神，從他母親的子宮內，使他可能是一個合適的主題洗禮不得少於割禮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).後來，基督接受並祝福小朋友。 （ 19:13-14 ） ，並正在生氣的時候，他的弟子們碰了他們（馬克10時14分） 。 He says that the things of God are revealed to babes rather than the wise and prudent (Luke 10:21).他說，那些東西是上帝透露給美女，而不是明智謹慎（路加福音10:21 ） 。 He takes up the statement of Ps.他佔據了該聲明的PS 。 8:2 about the praise of sucklings (Matt. 21:16). 8:2左右的高度讚譽sucklings 。 （ 21時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.他提醒市民預防危險得罪對小朋友說，相信他。 （ 18時06分） ，並在同一背景下說，為被基督徒，我們不要變成成人，但要成為為兒童。
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."在第一次講道行為值得注意的是，彼得證實了該公約的程序，職能治療與詞： "無極，是你們和你們的孩子" 。 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.在考慮到該城市旅遊局的背景和類似的程序在proselyte受洗儀式，有一點是有理由懷疑我們的家庭受洗儀式將包括任何孩子可能屬於家庭。
In the epistles children are particularly addressed in Ephesians, Colossians, and probably 1 John. We also have the important statement in 1 Cor.在教會中的兒童是特別針對在以弗所，歌羅西書，大概約翰一， 我們也有重要聲明一日肺心病。 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時14分，其中保羅談到子女的婚姻，這已經成為"混合"轉化為"聖戰" ，這不能指其公民身份，而只能意味著它們屬於該公約的人，因此，很明顯權利公約的跡象。
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. 大家會注意到，在以不同的方式，所有這些陳述，使我們面前盟約成員的子女自稱信徒，他們所以引入我們直接向聖經的認識洗禮，提供第二線的支援，為嬰兒洗禮。
As the Bible sees it, baptism is not primarily a sign of repentance and faith on the part of the baptized.正如聖經看來，洗禮不是主要標誌的悔過書和信念，對部分的洗禮。 It is not a sign of anything that we do at all.這是不是一個跡象，凡是我們做的一切。 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.這是一個盟約簽署（如包皮環切術，但沒有流血） ， 所以一個標誌工作，上帝對我們的代表，其中先行，並提出可能我們自己的回應。