Baptists浸信會

General Information 一般資料

The Baptists form one of the largest Protestant denominations, with worldwide membership of nearly 35 million.在浸信會形式,其中一個最大的新教教派,與世界各地的會員近35萬美元。 The following distinguish the Baptists from other Protestant communions:以下區分浸信會從其他新教communions :

The forerunners of present day Baptists were the Anabaptists of the Reformation period. Some Anabaptist congregations were settled in Holland in the early 17th century when groups of Puritan Independents, or Congregationalists, fled from England to Holland. Influenced by the Anabaptists, some of these Independents were persuaded that Christian baptism was appropriate only for adults with a personal faith and commitment. Returning to England, this group formed the first Baptist congregation in 1611. 先驅現今浸信會被anabaptists的改革時期,一些anabaptist畢業典禮分別定居在荷蘭在17世紀初,當群體的清教徒獨立,或稱為"公理派" ,逃離英格蘭荷蘭受anabaptists ,部分這些獨立人士被說服說,基督教的洗禮是適當只為成年人與個人信念和決心。回到英格蘭,這個小組成立的第一個浸禮會在1611年。 Shortly thereafter, Roger Williams formed (1639) the first Baptist congregation in Providence, RI.此後不久,羅傑威廉斯形成( 1639 )第一浸信會眾的普羅維登斯。 The Baptists grew rapidly in the United States. The democratic, informal, Scripture centered, relatively untheological mode of Baptist service was ideal for any unsettled, rural, or frontier situation. Thus the South, the Midwest, and the Far West were heavily populated - more than were the Northeast or the Middle Atlantic - by Baptists, a pattern that remains true to this day.在浸信會快速增長,在美國。 民主,非正式的,經文為本,相對untheological模式浸會服務的理想選擇任何懸而未決,農村或邊疆的情況,因此,南部,中西部和遠西部地區分別為人煙稠密-以上都是東北或者是中等大西洋-由浸信會,這種模式依然如此,為了這一天。

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Baptists view the Christian life as one of personal faith and of serious dedication to live according to the highest Christian precepts. Each person is thus to be born again, converted into a new life, and gathered into the church community. 浸信會期基督徒生活的一個個人的信仰和嚴重的奉獻活按照最高的基督教信條,每人從而誕生再次,轉換成一種新的生活方式,並由此收集到的教會團體。 For Baptists, the church is essentially the result of conversion and of Grace, a gathered community of committed believers; it is not the mother of Christian experience or the source (rather than the effect) of grace, as in the Catholic tradition.為浸信會,教會本質上的成果轉化率和的恩典,聚集社會承諾的信徒,它是不是母親的基督教經驗或源(而不是效應)的寬限期,如在天主教會傳統。 The church is, therefore, holy only because the faith and life of its people are holy; conceptually, the church has in itself (at least in principle) no authority over its members, over their freedom of conscience, or over their churchly affairs.教會中,因此,神聖的,只是因為信仰和生命的人都是聖;概念上,教會本身是(至少在原則上)沒有權力對其成員,對自己的良心自由,或超過其churchly事務。

More than most church groups, Baptists have manifested startlingly opposite characteristics in their history. Because of their emphasis on the Bible, on a strict puritan, or Victorian, ethic, and on the absolute necessity of personal faith and personal holiness, most Baptists around the world have remained conservative, even fundamentalist, in matters of both faith and morals. They have been impatient with theological compromises with science, with modern philosophy, and with liberal politics. The pure gospel, that is, the Bible interpreted literally, traditional Baptist principles, and a pure Christian ethic are fundamentals that many Baptist groups will not relinquish. For this reason, many Baptist conventions still refuse to join the Ecumenical Movement in any official way; they have largely ignored the social gospel (a concern for establishing social justice in political, social, and economic life) while retaining a deep loyalty to the efficacy of individualistic Revivalism.更比大多數教會團體,浸信會表現令人震驚對面的特點,在他們的歷史, 由於其側重於聖經,嚴格的清教徒,或維多利亞時代,倫理,就絕對有必要的個人信仰和個人聖德,最浸信會圍繞世界依然保守,甚至原教旨主義者,在事情都信仰和道德的,他們已感到不耐煩妥協的神學與科學,與現代哲學,並與自由的政治。 純福音,也就是聖經中的解釋,從字面上來看,傳統的浸會原則,一個純粹的基督教倫理是基本面,許多浸信集團不會放棄,基於這個原因,許多浸信公約至今仍拒不參加基督信仰合一運動,在任何正式的方式,他們已經在很大程度上忽視了社會福音(一關注,為建立社會公正政治,社會,經濟生活等) ,而同時又保留了深刻的忠誠的療效個人主義復興。

On the other hand, because of their emphasis on freedom of conscience and of personal believing, on the importance of Christian life and works rather than on ritual, on their distaste for creeds, dogmas, and ecclesiastical authority, Baptists have also been leaders in theological and social liberalism. Many Baptist seminaries and churches are known for their liberal theology, style of worship, and social attitudes; and Baptists were consistently important leaders in establishing the ecumenical movement of the early 20th century. In those controversies that have dominated 20th century American religion - the modernist - fundamentalist, the social gospel - individualist, and the ecumenical - exclusivist controversies - Baptists have appeared in leading roles on both sides. 在另一方面,由於其側重於良心自由和個人信仰,就必須基督教生活和作品,而不是對儀式,對他們的distaste為信條,教條,和教會權威,浸信會,也被領導者的神學和社會自由主義,許多浸信會神學院及教堂是眾所周知的,他們自由神學,風格,信仰和社會態度;浸信會被一貫重要領導人在建立合一的運動早在20世紀初, 在這些爭議已經主宰20世紀美國宗教-現代-原教旨主義者,社會福音-個人主義者,並合一-排斥異己的爭議-浸信會已經出現了領導角色,雙方的共識。

Langdon Gilkey蘭登gilkey

Bibliography 參考書目
J Barnhart, The Southern Baptist Holy War (1986); S Hill, Baptists North and South (1964); RG Torbet, A History of the Baptists (1966); JE Tull, Shapers of Baptist Thought (1972). j barnhart ,美南浸信會的聖戰( 1986年) ; s山,浸信北方和南方( 1964 ) ;的RG torbet ,一個歷史的浸信會( 1966 ) ;是tull ,塑造浸會想到( 1972 ) 。


The Baptist Tradition浸會傳統

Advanced Information 先進的信息

It is a popular misunderstanding about Baptists to think that their chief concern is with the administration of baptism. The convictions of Baptists are based primarily on the spiritual nature of the church, and the practice of believers' baptism arises only as a corollary of this and in the light of the NT teaching.這是一個流行的誤解約浸信會以為自己的行政關注的是,與政府當局的洗禮。 判罪的浸信會主要基於對精神性質的教會,並實踐信徒們的洗禮,而只作為一個必然的,這和在因應新台幣教學。 The theological position taken up by Baptists may be presented as follows.神學所採取的立場,由浸信會,可介紹如下。

Membership of the Church會員教會

According to Baptist belief the church is composed of those who have been born again by the Holy Spirit and who have been brought to personal and saving faith in the Lord Jesus Christ. A living and direct acquaintance with Christ is, therefore, held to be basic to church membership. 據浸會信仰教會組成那些已出生,又由聖靈的人被繩之以法,以個人和儲蓄的信仰在主耶穌基督的生活和直接熟人與基督,因此,認為是基本教會的成員。 Negatively, this involves a rejection of the concept that equates a church with a nation.負面的,這涉及到一個排斥的概念,即等同於一所教堂同一個民族。 Membership in the church of Christ is not based on the accident or privilege of birth, either in a Christian country or in a Christian family. Baptists therefore repudiate the Anglican and Presbyterian view by deleting the phrase "together with their children" from the definition of the church. Positively, this view of church is membership indicates that the church is entered voluntarily and that only believers may participate in its ordinance. All members are equal in status although they vary in gifts.會員在基督的教會不是基於事故或特權出生時,無論是在一個基督教國家,或在一個基督教家庭。 浸信會因此推翻聖公會和長老會期通過刪除"連同他們的子女"的定義教會積極,有這種看法的,是教會的成員,表明教會是自願填寫,並表示,只有信教的,可參與其條例, 所有成員都是平等的地位,雖然他們各有不同的禮物。

Nature of the Church大自然的教會

In distinction from churches of the institutional or territorial kind, the Baptist conviction is expressed in the concept of the "gathered church." The members of the church are joined together by God into a fellowship of life and service under the lordship of Christ. Its members are pledged to live together under his laws and to enter into the fellowship created and maintained by the Holy Spirit.在區分教會的體制或領土樣,浸會的信念,是體現在"的概念聚集教會"教會的成員是一起由上帝變成團契的生活和服務下lordship基督的,其大家表示要共同生活在他的法律,並進入團契創造和維持的聖靈。 The church conceived of in this way is perceived the most clearly in its local manifestation.教會所構思的這種方式是知覺最清楚,在當地的表現。 Thus, although the church invisible consists of all the redeemed, in heaven and in earth, past, present, and future, it may be truly said that wherever believers are living together in the fellowship of the gospel and under the sovereignty of Christ there is the church.因此,儘管教會無形構成的所有贖回,在天堂和在地球上,過去,現在和將來,它可能真正說,凡是信徒生活在一起,在團契的福音和主權下的基督有教會。

Government of the Church政府的教會

Christ is the only head of the church, and the early Baptist pioneers earnestly contended for what they called "the crown rights of the Redeemer." 基督是唯一教會的頭 ,並儘早浸信開拓者認真爭辯什麼,他們稱之為"官地權的救贖主" 。 The local church is autonomous, and this principle of government is sometimes described as the "congregational order of the churches." Baptists believe in the competence of the local fellowship to govern its own affairs, and because of the theological importance of the local church in contradistinction to connectional systems (episcopal, presbyterian) of church government, Baptists do not speak of the denomination as "the Baptist Church," but as "the Baptist churches" in any given area.地方教會是自主的,與這一原則的政府,有時被稱為"堂會秩序的教會" 。 浸信會相信,在競爭力的本地研究生獎學金,以治其自己的事務,而且由於神學思想建設的重要性,當地教堂對比connectional系統(主教,長老會)的教會,政府,浸信會不發言的面額為"浸信教會" ,但作為"浸信會教堂"在任何特定的地區。 The congregational order of the churches, ie, the government of the church through the mind of the local congregation, is not to be equated with the humanistic concept of democracy.堂秩序的教會,即政府的教會,透過心靈的地方聚集,並不等同與人文的民主概念。 Democracy is too low and too small a word.民主是太低太小一句話。

The Baptist belief is that the church is to be governed not by an order of priests, nor through higher or central courts, but through the voice of the Holy Spirit in the hearts of the members in each local assembly. Whereas in a strictly democratic order of church government there would be a government of the church by the church, the Baptist position makes recognition of Christ's rule in the church through the church. 浸會的信念是教會,是治理而不是命令的牧師,也不是通過較高或中央法院,而是通過聲音,聖靈在心底的成員,在每一個地方議會,而在嚴格的民主秩序教堂的政府將有一個政府的教會,由教會,浸信會的立場,使得承認基督的統治中,通過教會教堂。 From the equality of status of every church member and the recognition of the diversity of gifts, two things follow.從平等的地位,每一個教會成員,並承認多樣性的禮物,兩件事的後續。 First of all, it is acknowledged that each member has a right and duty in the government of the local church, and secondly, that the church gladly accepts the guidance of its chosen leaders.首先,這是公認的事實,每個成員有權利和職責,在政府的地方教會,其次就是教會都會樂意接受指導其選擇的領導人。

Baptist churches are usually regarded as independent in their government, but they do not glory in independence for its own sake.浸信會教堂一般會被視為獨立於自己的政府,但他們並不光彩,在獨立為自己的酒。 The independence of a Baptist church relates to state control, and the Baptists of the seventeenth century in England were in the foremost rank of those who fought for this freedom.獨立浸信會教堂涉及到國家管制,以及浸信會的17世紀,在英格蘭人的首要職級的那些人爭取這個自由。 Baptists have always recognized the great value of association between churches, and associations of Baptist churches have been characteristic of Baptist life down the centuries.浸信會一直公認的偉大價值,協會之間的教會,和協會的浸信會教堂被特性浸會生活下來幾百年。 All such association is voluntary, however, and the mistake must not be made of assuming that the Baptist Union or the Baptist World Alliance is coextensive with the Baptist community.所有這些協會是自願的,但是,和錯誤決不作出的假設,浸會聯盟或世界浸禮會聯盟,是共存與浸會社區。

Ordinances of the Church條例的教會

These are normally spoken of as two, namely, believers' baptism and the Lord's Supper, though it would be more proper to speak of three and to include the ordinance of preaching.這些設備通常是口語的,因為兩個,即信徒們的洗禮主的晚飯,雖然它會更恰當發言的三名成員,包括該條例的說教。

Baptists have normally preferred to use the word "ordinance" rather than "sacrament" because of certain sacerdotal ideas that the word "sacrament" has gathered to itself. 浸信會通常傾向於用"條例" ,而不是"聖事" ,因為某些sacerdotal想法改為"聖事" ,目前已集中了自己的道路。 The word "ordinance" points to the ordaining authority of Christ which lies behind the practice. Baptists regard the Lord's Supper somewhat after the Zwinglian manner. The bread and the wine are the divinely given tokens of the Lord's saving grace, "but the value of the service lies far more in the symbolism of the whole than in the actual elements" (Dakin).字, "條例"指出,向ordaining管理局基督這背後,接受實踐的檢驗。 浸信會,把主的晚餐有點後zwinglian方式。麵包和酒都是神給的令牌的主的拯救恩典" ,但價值這項服務是遠遠更多的象徵意義,整個比實際元件" ( dakin ) 。 Henry Cook writes: "Being symbolic of facts that constitute the heart of the Gospel, they (the ordinances) arouse in the believing soul such feelings of awe and love and prayer that God is able by His Spirit to communicate Himself in a vitalizing and enriching experience of His grace and power."亨利庫克寫道: "作為具有象徵意義的事實,構成了心臟的福音,他們(條例) ,引起在相信靈魂這種感情的敬畏和熱愛,並祈禱上帝能由他的精神溝通,置身於國家經濟發展和富民經驗,他的恩典和力量" 。 Baptists acknowledge that the ordinances are thus a means of grace, but not otherwise than is also the preaching of the gospel.浸信會承認,這條法例,因此是手段恩典,而不是以外,也是宣揚福音。

The position has been epitomized by saying that the ordinances are a special means of grace but not a means of special grace.立場一直概括為四句話說這個條例是一個特殊的手段恩典,而不是一種手段,特別恩典。 It is also part of the Baptist position on this subject that believers' baptism and the Lord's Supper are church ordinances, that is to say, they are congregational rather than individual acts. Priestly mediation is abhorrent to Baptists and derogatory to the glory of Christ, who is the only priest.這亦是香港浸會在這方面的立場受到信徒的洗禮和主的晚餐是教會的條例,也就是說,他們是堂會,而不是個人行為。 神父調解是討厭的浸信會和誹謗性為了榮耀基督的,誰是唯一的牧師。

Ministry of the Church財政部教會

The ministry is as broad as the fellowship of the church, yet for the purposes of leadership the term "ministry" has been reserved for those who have the responsibility of oversight and instruction.該部正在廣泛獎學金的教會,但為施行領導任期"經濟部"已保留給那些有責任的監督與指導。 Baptists do not believe in a ministerial order in the sense of a priestly caste. The Baptist minister has no "more" grace than the one who is not a minister; he does not stand any nearer to God by virtue of his official position than does the humblest member of the church.浸信會不相信,在部長令,在感覺到一個聖種姓。 浸會部長有沒有"更多"恩典比一個人是不是一個部長 ,他不站在任何接近上帝憑藉他的官職比該humblest會員的教會。 There are diverse gifts, however, and it is recognized that the gift of ministry is by the grace of God, as Paul himself intimated in Eph.也有各種各樣的禮物,不過,和人們認識到,禮品部,是由天主的恩典,正如保羅自己納瓦爾在厄。 3:8. 3時08分。 Pastors and deacons are chosen and appointed by the local church, though their appointment is frequently made in the wider context of the fellowship of Baptist churches.牧師和執事挑選和任命由當地教會,但他們的任命是次數頻繁,在較廣泛的獎學金,浸信會教堂。

A Baptist minister becomes so by virtue of an inward call of God which, in turn, receives confirmation in the outward call of a church. 牧師變得那麼憑藉一個外來的呼喚上帝 ,這反過來得到確認,在離港的號召,一所教堂。 Public acknowledgment of this call of God is given in a service of ordination, which ordination, when it is held, does not confer any kind of superior or ministerial grace but merely recognizes and regularizes the ministry within the church itself. The importance of ordination lies in the fact that the church itself preaches through the minister; and, though ordination is not intended to imprison the activity of the Holy Spirit within the bounds of ecclesiastically ordained preachers, there is, nevertheless, considerable importance attached to the due authorization of those who are to speak in the name of the church.公開承認這一呼籲的,神是給一個以服務業為主的統籌,協調時,它的舉行,並沒有賦予任何類型的上司或部長級的寬限期,而僅僅是確認和規範部內的教堂本身的重要性排序謊言在事實,那就是教會本身鼓吹通過部長職務,雖然工作是不打算下獄活動聖靈一道關口ecclesiastically受戒傳教士,有爭論,不過,相當重視應有的授權者正在發言的名義教會。

Ecumenicity of the Church ecumenicity的教會

It might seem that the idea of unity would be foreign to Baptists, given their strong views on independence and their doctrine of the autonomy of the church, but such is not the case.它可能看起來,這一構想的統一將外商以浸信會,而他們的強烈意見的獨立性和其學說的自主教會,但這種情況並非如此。 It all depends on what is meant by unity.這就要看是什麼意思團結。 For Baptists unity can mean one of three things: organic union, which is generally looked on unfavorably; cooperation with other denominations, which is encouraged within limits; and cooperation with other Baptists, which is almost unqualifiedly acceptable.為浸信會團結才能意味著其中三件事:有機聯盟,這是一般論者不利;合作與其他面額的,這是鼓勵與限制;與合作,與其他浸信會,這是幾乎unqualifiedly接受的。 Let us look briefly at each of these.讓我們看看在每一個這些。

Baptist organizations are largely voluntary, cooperative ventures that have no legal binding force over their members.浸會組織,主要是自願的,合作經營企業法說,沒有任何法律約束力,他們的成員。 This is part of the Baptist ethos, allowing for freedom and concerted action to exist at the same time.這是黨的浸信校風,讓自由和協調一致的行動,存在於同一時間舉行。 Hence the denominations (and there are many) do not exist as units, but are simply collections of individual Baptist churches.因此面額(甚至有很多)不存在為單位,而且是簡單的個人浸信會教堂。 It came as no surprise then that when the Consultation on Church Union was inaugurated in the 1960s, Baptists were cool to the idea of joining, especially since some form of episcopacy and recognition of apostolic succession (ie, authoritative ecclesiastical structure) would be required of them.這也沒有什麼意外,然後,當協商教會聯盟創刊於20世紀60年代,浸信會被冷淡的想法加入,特別是因為某種形式的主教,並承認使徒繼承(即,有權威的教會結構) ,將所需的他們。 Only the American Baptists showed any interest, but when a general survey showed that fewer than 20 percent were interested in full participation, any plans of union were effectively scrapped. Organic union with other denominations, if it requires giving up Baptist distinctives, is simply out of the question.只有美國浸信會顯示有任何興趣,但是當一個普通的調查顯示,只有不到20 %的人有興趣的充分參與,有計劃的聯盟得到有效拆毀。 有機聯盟與其他面額的,如果它要求放棄浸信distinctives ,根本出的問題。

Cooperation with other groups is a different matter. As early as the American colonial period Baptists cooperated with Quakers and Roman Catholics in the protection of religious freedom. 加強與其他群體是一個不同的問題。早在美國殖民統治時期,浸信會配合貴格會和羅馬天主教會在保護宗教自由。 In 1908 the Northern Baptist Convention was one of the founding members of the Federal Council of Churches; it has actively supported both the World Council of Churches and the National Council of Churches.在1908年北浸信公約是創始會員國之一的美國聯邦教會理事會,它一直積極支持這兩個世界基督教協進會和全國基督教協進會。 Baptists are also active in the American Bible Society, various mission boards, and numerous civic and social organizations.浸信會也十分活躍,在美國聖經公會,各代表團板,以及眾多的公民和社會組織。 It should be noted, however, that not all Baptists favor this form of cooperation; Baptists in the North are more inclined to cooperate than those in the South.但應該看到,不過,並不是所有的浸信會青睞這種形式的合作;浸信會在北方更傾向於合作比那些在南方。 In fact, this has been a source of tension among various Baptist groups.事實上,這已是緊張局勢的根源各浸會團體。 But most Baptists consider cooperation with non Baptists appropriate.但大多數浸信會考慮加強與非浸信會適當的。

Cooperation with other Baptists is strongly encouraged. Among the various Baptist groups exists a deep sense of comradeship that has historical, theological, and psychological roots. 同其他浸信會大力鼓勵,其中各項浸信群體存在著深刻的意義上的同袍說,有其歷史,神學,和心理根源。 Although rather striking differences of style and expression exist among them, Baptists have managed to cooperate in supraregional groups (such as the American Baptist Convention and the Southern Baptist Convention) and in the international Baptist World Alliance, which claims over 33 million members in 138 countries.雖然相當驚人的差異,風格和表達存在,其中浸信會設法進行合作supraregional團體(如美國浸信會及美南浸信會的公約) ,以及在國際浸信會世界聯盟,自稱有超過3300萬會員, 138個國家。 What unites them all is the express purpose of the alliance, to express "the essential oneness of the Baptist people in the Lord Jesus Christ, to impart inspiration to the brotherhood, and to promote the spirit of fellowship, service, and cooperation among its members."他們聯合所有是明確的目的,該聯盟,以表達"的本質同一性的浸信會的人在主耶穌基督,傳授靈感,以穆斯林兄弟會,並推廣精神團契,服務與各成員國的合作"

EF Kavan英法卡萬
(Elwell Evangelical Dictionary) ( Elwell宣布了福音字典)

Bibliography 參考書目
AC Underwood, History of English Baptists; HW Robinson, Baptist Principles; H Cook, What Baptists Stand For; A Dakin, The Baptist View of the Church and Ministry; OK and M Armstrong, The Baptists in America; RG Torbet, A History of the Baptists; SL Stealey, ed., A Baptist Treasury; WS Hudson, Baptists in Transition; T Crosby, The History of the English Baptists.交流電Underwood的,歷史的英語浸信會;華文羅賓遜,浸會原則; h廚師,有什麼浸信會的立場; dakin ,浸會期的教會和內政部;確定和M阿姆斯特朗,浸信會在美國;的RG torbet ,歷史在浸信會;晚上stealey ,版,浸信會國庫;被哈德森,浸信會轉型和t克羅斯比,歷史上的英語浸信會。


Baptists浸信會

Catholic Information 天主教資訊

(Greek, baptizein, to baptize). (希臘文, baptizein , baptize ) 。

A Protestant denomination which exists chiefly in English speaking countries and owes its name to its characteristic doctrine and practice regarding baptism.一名新教教派中存在的,主要是在以英語為母語的國家和欠它的名字,以它的特點,理論和實踐方面的洗禮。

I. DISTINCTIVE PRINCIPLES一,鮮明的原則

The Baptists consider the Scriptures to be the sufficient and exclusive rule of faith and practice.在浸信會考慮經文成為足以和排他性統治的信念和實踐。 In the interpretation of them, every individual enjoys unrestricted freedom.在解釋他們,每個人都享有不受限制的自由。 No non-Scriptural scheme of doctrines and duty is recognized as authoritative.沒有非聖經計劃的教義和責任,是公認的權威。

General creeds are mere declarations of prevalent doctrinal views, to which no assent beyond one's personal conviction need be given.一般信條,只是申報流行理論觀點,而沒有贊同超出一個人的個人信念需要加以考慮。 The two principal Baptist confessions of faith are the Confession of 1688, or Philadelphia Confession, and the New Hampshire Confession.兩個主要浸會招供的信念是不打自招的1688年,還是費城供述,以及新罕布什爾州的自白。 The Philadelphia Confession is the Westminster (Presbyterian) Confession (1646) revised in a Baptist sense.費城供認是西敏寺(長老會)的自白( 1646 )修訂後,在浸會責任感。 It first appeared in 1677, was reprinted in 1688, approved by the English Baptist Assembly of 1689, and adopted by the Baptist Association at Philadelphia in 1742, a circumstance which accounts for its usual name.它最早出現在1677年,被轉載於1688年,通過英語浸信會大會, 1689年,並通過了由浸信會聯會在費城,在1742年,這種情況佔了其一貫的名字。 It is generally accepted by the Baptists of England and the Southern States of the Union, whereas the Northern States are more attached to the New Hampshire Confession.這是大家普遍認同的,由浸信會的英格蘭和南方各州的工會,而北部各州都更加重視新新罕布什爾招供。 The latter was adopted by the New Hampshire State Convention in 1833.後者是通過新的新罕布什爾州在1833年。 Its slight doctrinal difference from the Philadelphia Confession consists in a milder presentation of the Calvinistic system.其略有差異理論,從費城供認於一種溫和地介紹了calvinistic制度。

Baptists hold that those only are members of the Church of Christ who have been baptized upon making a personal profession of faith.浸信會認為,這些不僅是教會的成員基督的人已經受洗後,使個人的職業信念。

They agree in the rejection of infant baptism as contrary to the Scriptures, and in the acceptance of immersion as the sole valid mode of baptism.他們同意在拒絕嬰兒的洗禮,因為違背了聖經,並在接受沉浸作為唯一的有效模式的洗禮。 All children who die before the age of responsibility will nevertheless be saved.所有兒童歲之前死亡的責任也將得到拯救。 Baptism and the Eucharist, the only two sacraments, or ordinances as they call them, which Baptists generally admit, are not productive of grace, but are mere symbols.洗禮和聖體聖事的,只有兩個聖禮,或條例,因為他們稱他們,其中浸信會普遍承認,是不是生產性的寬限期,但都只是符號。 Baptism does not bestow, but symbolizes, regeneration, which has already taken place.洗禮並不賜給的,但象徵,再生麻煩,它已經發生了。

In the Eucharist Jesus Christ is not really present; the Lord's Supper merely sets forth the death of Christ as the sustaining power of the believer's life.在聖體聖事耶穌基督是不是真的;主的晚餐,只是闡明了死亡的基督為底氣的信仰之人的生命。 It was instituted for the followers of Christ alone; hence Baptists, in theory, commonly admit to it only their own church members and exclude outsiders (closed communion).這是為向信徒基督單,因此,浸信會,從理論上講,普遍承認,它只有他們自己的教會成員,並排除外界(封閉交流) 。 Open communion, however, has been practised extensively in England and is gaining ground today among American Baptists.開放的共融,但已廣泛實行,在英格蘭和抬頭今天在美國浸信會。

In church polity, the Baptists are congregational; ie each church enjoys absolute autonomy.在教會政體,浸信會是公理,即每個教會享有絕對的自主權。 Its officers are the elders or bishops and the deacons.其人員的長老或主教和執事。 The elder exercises the different pastoral functions and the deacon is his assistant in both spiritual and temporal concerns.老演習不同的牧靈職能和執事,是他的助手,在精神和時間上的關切。 These officers are chosen by common suffrage and ordained by councils consisting of ministers and representatives of neighbouring churches.這些人員都選擇共同普選及受戒由議會組成的部長和代表們的鄰近教堂。 A church may, in case of need, appeal for help to another church; it may, in difficulty, consult other churches; but never, even in such cases, can members of one congregation acquire authority over another congregation.一所教堂5月,在有需要時,警方呼籲市民協助另一所教堂,它可以在困難的,徵詢其他教會,但從來沒有,即使在這種情況下,可以成員之一,聚集掌握權力的另一種聚集。 Much less can a secular power interfere in spiritual affairs; a state church is an absurdity.更不可能是一個世俗的權力干涉精神事務,一國的教會是一個荒謬的。

II.二。 HISTORY歷史

(1) The Baptists in the British Isles ( 1 )浸信會在英倫三島

Persons rejecting infant baptism are frequently mentioned in English history in the sixteenth century.拒絕的人,嬰兒的洗禮,是經常提到的是英國歷史上在16世紀。 We learn of their presence in the island through the persecutions they endured.我們知道他們的存在,在島內通過迫害,他們忍受。 As early as 1535 ten Anabaptists were put to death, and the persecution continued throughout that century.早在1535年10 anabaptists提出了死刑,並迫害持續整個世紀。 The victims seem to have been mostly Dutch and German refugees.被害人似乎已經大多是荷蘭和德國的難民。 What influence they exerted in spreading their views is not known; but, as a necessary result, Baptist principles became, through them, less of an unacceptable novelty in the eyes of Englishmen.什麼樣的影響,他們施加在傳播他們的意見是不知道,但作為一個必然結果,浸會成為原則,並通過他們,少的令人無法接受的新穎的眼睛英國人。 The first Baptist congregations were organized in the beginning of the seventeenth century.第一浸信會教友組織在開始的17世紀。 Almost at the very start, the denomination was divided into "Arminian", or "General" Baptists, so named because of their belief in the universal character of Christ's redemption, and "Calvinistic" or "Particular" Baptists, who maintained that Christ's redemption was intended for the elect alone.幾乎在一開始,面額分為" arminian " ,或"一般"浸信會,所以命名,因為他們的信仰是在具有普遍性質的基督的救贖, " calvinistic "或"特別"浸禮會教友,他們認為基督的救贖用意是為選出單。 The origin of the General Baptists is connected with the name of John Smyth (d. 1612), pastor of a church at Gainsborough, Lincolnshire, which had separated from the Church of England.起源一般浸信會,是連接該人的姓名的約翰史密斯(四1612 ) ,牧師的一所教堂在gainsborough ,林肯郡,它已脫離英國教會。 About 1606, pastor and flock, to escape persecution, emigrated to Amsterdam, where they formed the second English congregation.大約1606年,牧人和羊群,為逃避迫害而移居阿姆斯特丹,在那裡形成了第二次英語聚集。 In 1609, Smyth, owing possibly in some measure to Mennonite influence, rejected infant baptism, although he retained affusion. 1609年,史密斯,由於有可能在一定程度上,以門諾派的影響力,拒絕了嬰兒的洗禮,雖然他保留灌注。 In this he was supported by his church.在此,他的支持他的教會。 Some members of the congregation returned to England (1611 or 1612) under the leadership of Helwys (c. 1550-1616) and formed in London the nucleus of the first Baptist community.部分委員對會眾回到英格蘭( 1611或1612 )的領導下, helwys (丙1550年至1616年) ,並在倫敦成立,核心的第一浸信社區。 Persecution had abated, and they do not seem to have been molested.迫害已經減弱,他們似乎並沒有被虐待。 By 1626 there were in different parts of England five General Baptist churches; by 1644, they had increased, it is said, to forty-seven; and by 1660 the membership of the body had reached about 20,000.由1626年有不同部位的英格蘭五名一般浸信會教堂;由1644年,他們增加了,這是說, 47 ,並通過設1660個成員機構已達到約20000個。 It was between 1640 and 1660 that the General Baptists began to claim that immersion was the only valid mode of baptism.它是介乎於1640設1660個的是,一般浸信會開始聲稱其浸泡是唯一有效的方式洗禮。 They were persecuted by Charles II (1660-85); but the Act of Toleration (1689) brought relief and recognized the Baptists as the third dissenting denomination (Presbyterians, Independents, and Baptists).他們遭到迫害,由查爾斯二世( 1660年至1685年) ,但該法的耐受性( 1689 )帶來的救濟,並承認浸信會作為第三方異議面額( presbyterians ,獨立及浸信會) 。 In the eighteenth century, Anti-Trinitarian ideas spread among the General Baptists, and by 1750, many, perhaps the majority of them, had become Unitarians.在十八世紀,反三位一體的理念傳播一般浸信會,由1750年,有很多,也許他們中的絕大多數人已成為unitarians 。 As a result of the great Wesleyan revival of the second half of the eighteenth century, new religious activity manifested itself among the General Baptists.由於大衛斯理復興下半年十八世紀,新的宗教活動,體現了自身在一般浸信會。

Dan Taylor (1738-1816) organized the orthodox portion of them into the New Connection of the General Baptists.丹泰勒( 1738年至1816年)舉辦了正統的一部分,他們在進入新的連接一般浸信會。 The latter appellative soon disappeared, as the "Old Connection", or unorthodox party, gradually merged into the Unitarian denomination.後者稱謂很快消失了,作為"老關係" ,或非正統黨,逐步併入統一面額。 In 1816, the General Baptists established a missionary society.在1816 ,一般浸信會成立了一個傳教士協會。 Their doctrinal differences with the Particular Baptists gradually disappeared in the course of the nineteenth century, and the two bodies united in 1891.他們的理論分歧與特別浸信會逐漸消失,在這個過程中的19世紀,這兩個機構聯合於1891年。 The Particular Baptists originated shortly after the General Baptists.特別浸信會起源於不久後,一般浸信會。 Their first congregation was organized in 1633 by former members of a London "Separatist Church", who seceded and were re-baptized.他們首先聚集舉辦了第1633前成員在倫敦"分裂教會" ,誰分裂而被重新洗禮。 Mr. John Spillsbury became their minister.約翰先生spillsbury成為他們的部長。 In 1638 a second secession from the original church occurred, and in 1640 another Particular Congregation was formed.在1638年第二次分裂,從最初的教堂發生,並在16時40分又特別聚集形成。 The opinion now began to be held that immersion alone was real Baptism.認為,現在開始被認為沉浸單是真實的洗禮。 Richard Blunt was sent to the Netherlands to be duly immersed.理查德鈍被送往荷蘭等妥沉浸。 On his return he baptized the others, and thus the first Baptist church in the full meaning of the term was constituted in 1641.對他的回報,他受洗別人,因此,第一浸信會教堂,在充分一詞的含義是構成在1641年。 In 1644 there were seven Particular Baptist churches in London. 1644年有7個,尤其是浸信會教堂,在倫敦。 They drew up a confession of faith (1644), which was republished in 1646.他們制定了一個認罪的信仰( 1644年) ,這是再版,在1646年。 The Particular Baptists now rapidly increased in numbers and influence.特別浸信會正迅速增加,在數量和影響力。 Some of them held prominent positions under Cromwell.他們中的一些人舉行了顯著位置,根據克倫威爾。 With the latter's army Baptists came to Ireland, where the denomination never flourished, and to Scotland, where it took firm root only after 1750 and adopted some peculiar practices.與後者的軍隊浸信會來到愛爾蘭,而面額從來沒有發揚光大,蘇格蘭,在那裡了,深深紮根於僅1750年後,並通過了一些奇特的習俗。 Wales proved a more fruitful soil.威爾士的證明更富有成效的土壤。 A church was founded at or near Swansea in 1649.一所教堂創建於或接近斯旺西在1649年。 In the time of the Commonwealth (1649-60), churches multiplied owing to the successful preaching of Vavasour Powell (1617-70); and the number of Baptists, all Calvinistic, is today comparatively large in Wales and Monmouthshire.在時間的英聯邦( 1649至1660年) ,教堂乘以由於成功地鼓吹的瓦瓦蘇鮑威爾( 1617年至1670年) ,以及有多少浸信會,所有calvinistic ,是今天比較大,在威爾士和monmouthshire 。 One of the prominent men who suffered persecution for the Baptist cause under Charles II was John Bunyan (1628-88), the author of "The Pilgrim's Progress".其中一個最突出的男子,他們遭受的迫害,為浸會造成下查爾斯二世是John Bunyan的( 1628至1688年) ,作者的"諸神的進步" 。 In the first part of the eighteenth century the Particular Baptists injured their own cause by their excessive emphasis of the Calvinistic element in their teaching, which made them condemn missionary activity and bordered on fatalism.在第一部分的18世紀了,尤其是浸信會受傷,他們自己的事業,他們過度強調的calvinistic元素在其教學,使他們譴責傳教活動,並有邊對宿命論的思想。 The Wesleyan revival brought about a reaction against the deadening influence of ultra-Calvinism.在衛斯理的復興帶來了反應,對隔阻影響力的超加爾文。 Andrew Fuller (1754-1815) and Robert Hall (1764-1831) propounded milder theological views.鄭家富更充分地( 1754至1815年)和羅伯特霍爾( 1764至1831年)提出較溫和的神學觀點。 The Baptist Home Mission Society was formed in 1779.浸會主頁的使命,社會的形成1779年。 In 1792 the foundation of the Baptist Missionary Society at Kettering, Northamptonshire, inaugurated the work of missions to the heathen.在1792年的基礎地位,浸信會傳教士協會在凱特林,北安普敦郡,宣誓就職的工作任務,向異教徒。 In this undertaking William Carey (1761-1834) was the prime mover.在這項事業中威廉凱莉( 1761年至1834年)是原動機。 Perhaps the most eminent Baptist preacher of the nineteenth century in England was CH Spurgeon (1834-92), whose sermons were published weekly and had a large circulation.也許是最傑出的浸信會傳教士的英國十九世紀是甲烷司布真( 1834年至1892年) ,其說教者每週出版,並有了大型流通。 In recent years, the Baptists created a "Twentieth Century Fund," to be expended in furthering the interests of the denomination.近年來,浸信會創造了" 20世紀基金" ,可用於進一步的利益,也符合面額。

(2) The Baptists in the United States ( 2 )浸信會在美國

The first Baptist Church in the United States did not spring historically from the English Baptist churches, but had an independent origin.第一浸信會教堂,在美國也沒有在歷史上的春天從英語浸信會教堂,但擁有獨立的起源。 It was established by Roger Williams (c. 1600-83).它的成立,由羅傑威廉斯(丙1600年至1683年) 。 Williams was a minister of the Church of England, who, owing to his separatist views, fled to America in search of religious freedom.威廉姆斯是一個部長的英國教會,衛生組織,由於其分裂主張,逃到美國尋求宗教自由。 He landed at Boston (February, 1631), and shortly after his arrival was called to be minister at Salem.他降落在波士頓( 2月, 1631年) ,以及不久後,他的到來被稱為向部長在塞勒姆。 Certain opinions, eg his denial of the right of the secular power to publish purely religious offences and his denunciation of the charter of the Massachusetts Colony as worthless, brought him into conflict with the civil authorities.若干意見,如他被剝奪受教育權的世俗權力,以出版純宗教的罪行和他的退出本憲章的馬薩諸塞殖民地,為草芥,使他重新陷入衝突與民事當局。 He was summoned before the General Court in Boston and refusing to retract, was banished (October, 1635).他被傳喚之前,普通法院在波士頓,並拒絕收回,被放逐( 10月, 1635年) 。 He left the colony and purchased from the Narrangansett Indians a tract of land.他離開殖民地和購自narrangansett印第安人的一大片土地。 Other colonists soon joined him, and the settlement, which was one of the first in the United States to be established on the principle of complete religious liberty, became the city of Providence.其他殖民者盡快加入他,和解決,這是第一個在美國,以建立對等的原則,完成宗教的自由,成了城市的普羅維登斯。 In 1639 Williams repudiated the value of the baptism he had received in infancy, and was baptized by Ezekiel Holliman, a former member of the Salem church.在1639年威廉姆斯否認價值的洗禮,他收到了,在起步階段,和洗禮以西結holliman ,一名前成員薩利姆教堂。 Williams then baptized Holliman with ten others, thus constituting the first Baptist church in the New World.威廉斯,然後受洗holliman與另外十個,這構成了第一浸信會教堂,在新的世界。 A second church was founded shortly after (c. 1644) at Newport, Rhode Island, of which John Clarke (1609-76) became the pastor.第二個教會成立後不久(丙1644 ) ,在新港,羅德島州,其中約翰克拉克( 1609至1676年)成為牧師。 In the Massachusetts Colony, from 1642 onward, Baptists, because of their religious views, came into conflict with the local authorities.在美國馬薩諸塞州的殖民地,從1642年起,浸信會,因為他們的宗教觀點,來重新陷入衝突與地方當局合作。 A law was passed against them in 1644.通過了一項法律,對他們在1644年。 In spite of this, we find at Rehoboth, in 1649, Baptists who began to hold regular meetings.雖然如此,我們發現在rehoboth ,在1649年,浸信會的人開始定期舉行會議。 In 1663, John Myles, who had emigrated with his Baptist church from Swansea, Wales, settled in the same place and most writers date the establishment of the first Baptist church in Massachusetts from the time of his arrival.在1663年,約翰myles ,曾移居海外,與他的浸信會教堂,從斯旺西,威爾士,定居在同一地點,大多數作者日期即將成立的首個浸信會教堂,由美國馬薩諸塞州的時候,他的有效性。 The community removed in 1667 to a new site near the Rhode Island frontier, which they called Swansea.社區拆除, 1667年提高到一個新工地附近羅德島前沿,而他們所謂的斯旺西。 The first Baptist church in Boston was established in 1665, and the organization of the first one in Maine, then part of Massachusetts, was completed in 1682.第一浸信會教堂在波士頓成立於1665年,該組織第一次在緬因州,然後一部分,馬薩諸塞,完成1605 。 The members of the latter, on account of the persecution to which they were still subjected, removed in 1684 to Charleston, South Carolina, and founded the first Baptist church in the South.成員後者,對帳戶的迫害,他們仍然受到撤職1684年至查爾斯頓,南卡羅來納,並創建了第一個浸信教會在南方。 The church of Groton (1705) was the first in Connecticut, where there were four in existence at the beginning of the religious revival known as the Great Awakening (1740).教會的狼( 1705年)是第一家在康涅狄格州,有4個存在於年初宗教復興,被稱為偉大的覺醒( 1740 ) 。

During the period of these foundations in New England, Baptists appeared also in New York State, at least as early as 1656.期間,在這些基礎,在新英格蘭,浸信會,也出現在紐約州,至少要早1656年。 The exact date of the establishment of the first church there is not ascertainable, but it was very probably at the beginning of the eighteenth century.確切日期即將成立的首個教堂,有不能確定,但它很可能在一開始的18世紀。 From 1684 on, churches also appeared in Pennsylvania, New Jersey, and Delaware.從1684上,教會也出現在賓夕法尼亞州,新澤西州,特拉華州成立。 Cold Spring, Bucks Co., had the first one in Pennsylvania (1684); and Middletown heads the list in New Jersey (1688).寒冷的春天,雄鹿有限公司,曾第一個在賓夕法尼亞州( 1684年) ; middletown首長名單,在新澤西州( 1688 ) 。 A congregation was organized also in 1688 at Pennepek, or Lower Dublin, now part of Philadelphia.聚集是有組織的,也1688年在pennepek ,或較低的都柏林,現在一部分費城。 The latter churches were to exert very considerable influence in shaping the doctrinal system of the largest part of American Baptists.後者教堂被施加影響力很大,在形成理論體系最大的一部分,美國浸信會。

Philadelphia became a centre of Baptist activity and organization.費城76人,成為一個中心,浸信會的活動和組織。 Down to about the year 1700 it seemed as if the majority of American Baptists would belong to the General or Arminian branch.下降到約一年1700間,好像,如果大多數美國人浸信會屬於一般或arminian科。 Many of the earliest churches were of that type.許多最早的教堂的那種類型的人。 But only Particular Baptist congregations were established in and about Philadelphia, and these through the foundation of the Philadelphia Association in 1707, which fostered mutual intercourse among them, became a strong central organization about which other Baptist churches rallied.但只有尤其是浸信會教友都成立了約76人,而這些通過立黨之本, 76人協會在1707年,促進相互交往當中,成為一個強有力的中央組織對其他浸信教會反彈。 As a result, we see today the large number of Particular (Regular) Baptists.因此,我們今天看到的大量的,尤其是(經常)浸信會。 Until the Great Awakening, however, which gave new impetus to their activity, they increased but slowly.直到大覺醒,然而,這提供了新的動力,以他們的活動,就增加,但進展緩慢。 Since that time their progress has not been seriously checked, not even by the Revolution.自那時起,他們的進度並沒有受到嚴重的遏制,甚至不經革命。 True, the academy of Hopewell, New Jersey, their first educational institution, established in 1756, disappeared during the war; but Rhode Island College, chartered in 1764, survived it and became Brown University in 1804.不錯,中國科學院合,新澤西州,他們的第一個教育機構,建立了1756年,消失在戰爭中,但羅得島大學,渣打在1764年,倖存下來,並成為布朗大學在1804年。 Other educational institutions, to mention only the earlier ones, were founded at the beginning of the nineteenth century: Waterville (now Colby) College, Maine, in 1818; Colgate University, Hamilton, New York, in 1820; and in 1821, Columbian College at Washington (now the undenominational George Washington University).其他教育機構,只提及早先,均創建於19世紀初葉: waterville (現科爾比)學院,緬因, 1818年;高露潔大學,哈密爾頓,紐約,在1820年和1821年,哥倫比亞大學在華盛頓(現undenominational喬治華盛頓大學) 。

Organized mission work was also undertaken at about the same time.組織團的工作也承諾,在大約同一時間。 In 1814 "The General Missionary Convention of the Baptist Denomination in the United States of America for Foreign Missions" was established at Philadelphia. 1814年"將軍傳教公約的浸會教派,在美國,為外國使團" ,又成立了76人。 It split in 1845 and formed the "American Baptist Missionary Union" for the North, with present head-quarters at Boston, and the "Southern Baptist Convention", with head-quarters at Richmond (Virginia), and Atlanta (Georgia), for foreign and home missions respectively.它分割於1845年成立了"美國浸信會傳教士聯盟" ,為北,與目前主管四分之三在波士頓,與"美南浸信會的公約" ,頭部有四分之三在里士滿(維吉尼亞州) ,亞特蘭大(格魯吉亞) ,為外國和家庭任務。 In 1832, the "American Baptist Home Mission Society", intended primarily for the Western States, was organized in New York where it still has its headquarters.在1832年, "美國浸信首頁使命社" ,主要是為西方國家的,是有組織的,在紐約,而仍有其總部。 In 1824, the "Baptist General Tract Society" was formed at Washington, removed to Philadelphia in 1826, and in 1840 became the "American Baptist Publication Society".在1824年, "浸會一般呼吸道社會"形成於華盛頓,撤職76人,在1826年,並在1840年成為"美國浸信會出版社會" 。 The Regular Baptists divided in 1845, not indeed doctrinally, but organically, on the question of slavery.經常浸信會分為1845年,並沒有確實doctrinally ,但有機,關於這個問題的奴役。 Since that time, attempts at reunion having remained fruitless; they exist in three bodies: Northern, Southern, and Coloured.自那時以來,曾試圖在團聚後,仍徒勞無功;它們存在於三個機構:北部,南部,並有色。 The Northern Baptists constituted, 17 May, 1907, at Washington, a representative body, called the "Northern Baptist Convention", whose object is "to give expression to the sentiment of its constituency upon matters of denominational importance and of general religious and moral interest."北浸信會構成, 1907年5月17日,在華盛頓,一個代表機構,被稱為"北方浸信公約" ,其宗旨是"以體現的情緒,其選區事項的教會的重要性和一般的宗教和道德的興趣" Governor Hughes of New York was elected president of the new organization.總督休斯紐約當選總統後的新機構。

(3) The Baptists in Other Countries ( 3 )浸信會在其他國家

(a) America (一)美國

The earliest Baptist church in the Dominion of Canada was organized at Horton, Nova Scotia, in 1763, by the Rev. Ebenezer Moulton of New England.最早的浸信會教會的統治加拿大舉辦了霍頓,新斯科舍,在1763 ,由牧師時間: moulton的新英格蘭地區。 This church, like many of the earlier ones, was composed of Baptists and Congregationalists.這個教會,同其他許多早先,組成浸信會,並稱為"公理派" 。 The influx of settlers from New England and Scotland and the work of zealous evangelists, such as Theodore Seth Harding, who laboured in the Maritime Provinces from 1795 to 1855, soon increased the number of Baptists in the country.湧入的定居者來自新英格蘭和蘇格蘭工作和熱心的福音使者,如西奧多塞思庫哈丁,他們努力在沿海諸省,從1795年至1855年,在不久的人數增加到浸信會在該國。 The end of the eighteenth century was marked by a period of revivals, which prepared the formation of the "Association of the Baptist churches of Nova Scotia and New Brunswick" in 1800.年底, 18世紀的標誌是一個時期的復甦,準備組建"協會的浸信教會的新斯科舍和新不倫瑞克省" , 1800年。 In 1815, a missionary society was formed, and the work of organization in every line was continued throughout the nineteenth century, growing apace with Baptist influence and numbers. 1815年,一個傳教士協會成立後,和工作的組織,在每道線繼續在整個十九世紀,成長迅速,與浸信會的影響力和號碼。 In 1889 some previously existing societies were consolidated in the "Baptist Convention of Ontario and Quebec", whose various departments of work are: home missions, foreign missions, publications, church edifices, etc. Among the educational institutions of the Canadian Baptists may be mentioned Acadia College (founded 1838), Woodstock College (founded 1860), and McMaster University at Toronto (chartered 1887).在1889年以前的一些現有的社團被合併在"浸信會的安大略省和魁北克省" ,其各個部門的工作是:首頁代表團成員,外國使團,出版物,教會華廈時,等,其中教育機構的加拿大浸信會,可提項目Acadia大學(創辦1838 ) ,伍德斯托克書院( 1860年創立) ,麥克馬斯特大學,多倫多(渣打1887 ) 。 Moulton College for women (opened 1888) is affiliated to the last mentioned institution. moulton學院婦女(開1888 ) ,是附屬於上次提及的機構。 In other parts of America the Baptists are chiefly represented in the countries colonized by England.在其他部分合眾國浸信會主要是代表在該國實行殖民統治英格蘭。 Thus we find a Baptist church in Jamaica as early as 1816.因此,我們發現一個浸信教會在牙買加,早在1816年。 In Latin America the Baptist churches are not numerous and are of missionary origin.在拉丁美洲,浸信教會並不多,而且都是傳教士出身。 Recently, the Northern Baptists have taken Porto Rico as their special field, while the Southern Baptist Convention has chosen Cuba.近日,北浸信會已採取波多黎各因為它們的特殊領域,而美南浸信會的公約選擇了古巴。

(b) European Continent (二)歐洲大陸

The founder of the Baptist churches in Germany was Johann Gerhard Oncken, whose independent study of the Scriptures led him to adopt Baptist views several years before he had an opportunity of receiving "believers' baptism".創辦人的浸信會教堂,在德國是約翰格哈德oncken ,其獨立研究會念經,促使他採取浸信會的意見,數年前他有機會接受"的信徒們的洗禮" 。 Having incidentally heard that an American Baptist, B. Sears, was pursuing his studies at Berlin, he communicated with him and was with six others baptized by him at Hamburg in 1834.有湊巧聽到一位美國浸信會,乙西爾斯,是追求他的研究,在柏林,他同他交流,並與其他6個洗禮,他在漢堡在1834年。 His activity as an evangelist drew new adherents to the movement.他的活動作為一個傳道者提請新的追隨者向運動。 The number of the Baptists increased, in spite of the opposition of the German state churches.有多少的浸信會增加,儘管在野的德國國家教堂。 In Prussia alone relative toleration was extended to them until the foundation of the Empire brought to them almost everywhere freedom in the exercise of their religion.在普魯士單獨相對嚴懲不貸延長到他們,直到立黨之本,帝國給他們帶來的,幾乎無處不在的自由,在行使他們的宗教活動。 A Baptist theological school was founded in 1881 at Hamburg-Horn.浸信會神學院創立於1881年在漢堡喇叭。 From Germany the Baptists spread to the neighbouring countries, Denmark, Sweden, Switzerland, Austria, Russia.來自德國的浸信會蔓延至鄰近國家中,丹麥,瑞典,瑞士,奧地利,俄羅斯。 Nowhere on the Continent of Europe has the success of the Baptists been so marked as in Sweden, where their number is larger today than even in Germany.無處對非洲大陸的歐洲已成功的浸信會如此顯著,因為在瑞典,而其數量較大,今天甚至比在德國。 The Swedish Baptists date from the year 1848, when five persons were baptized near Gothenburg by a Baptist minister from Denmark.瑞典浸信會的日期是從今年1848年,當五人受洗近哥德堡由牧師來自丹麥。 Andreas Wiberg became their great leader (1855-87).安德烈亞斯wiberg成為他們的偉大領袖( 1855年至1887年) 。 They have had a seminary at Stockholm since 1866.它們已經產生修院在斯德哥爾摩自1866年。 Among the Latin nations the Baptists never gained a firm foothold, although a Particular Baptist church seems to have existed in France by 1646, and a theological school was established in that country in 1879.其中拉美國家,浸信會從來沒有得到站穩腳跟,儘管某一特定浸信教會似乎已經存在於法國,由1646年,和一個神學院成立,在該國於1879年。

(c) Asia, Australasia, and Africa (三)亞洲,大洋洲,非洲等

William Carey first preached the Baptist doctrine in India in 1793.威廉Carey的第一鼓吹浸信學說,在印度,在1793年。 India and the neighbouring countries have ever since remained a favourite field for Baptist missionary work and have flourishing missions.印度和鄰近國家已自仍是一個熱門領域,為浸信會的傳教工作,並有蓬勃發展的使命。 Missions exist also in China, Japan, and several other Asiatic countries.代表團成員還存在,在中國,日本和其他幾個亞洲國家。 The first Baptist churches in Australasia were organized between 1830 and 1840 in different places.第一浸信會教堂,在澳大利西亞組織之間的1830年和1840年在不同的地方。 Immigration from England, whence the leading Baptist ministers were until very recently drawn, increased, though not rapidly, the numbers of the denomination.入境事務由英格蘭,何時會有領導浸會部長們直到最近得出的,增加了,雖然不是很快,有多少面額。 During the period which elapsed between 1860 and 1870, a new impulse was given to Baptist activity.期間,其中的間隔1860年和1870年,注入新的動力,給浸會活動。 Churches were organized in rapid succession in Australia, and missionary work was taken up in India.教會組織在快速演替,澳大利亞等國傳教工作採取了在印度。 The two chief hindrances complained of by Baptists in that part of the world, are State Socialism, ie excessive concentration of power in the executive, and want of loyalty to strictly denominational principles and practices.兩個主要障礙抱怨的,由浸信會在這世界的一部分,是國家社會主義,即權力過分集中於行政機關,要忠心耿耿,要嚴格教會的原則和做法。 The Baptist churches of the African continent are, if we except South Africa, of missionary origin.浸信會教堂的非洲大陸,如果我們除南非外,傳教士出身。 The Negro Baptists of the United States had at an early date missionaries in this field.黑人浸信會的美國早日在一個傳教士在這一領域的合作。 Two coloured men, Lott Carey, a former slave, and Colin Teague, set sail in 1820 for Liberia; where the first church was organized in 1821.兩種顏色的男子,洛特凱莉,前奴隸,和科林teague ,啟航於1820年,為利比里亞;假如第一堂舉辦於1821年。 Today we find Baptist missions in various parts of Africa.今天,我們發現浸會代表團在非洲各個地區。

III.三。 MINOR BAPTIST BODIES小浸信機構

Side by side with the larger body of Baptists, several sects exist.並排與大機構的浸信會,幾個教派存在。 They are found chiefly in the United States.他們發現,主要是在美國。

(1) The Baptist Church of Christ originated in Tennessee, about 1808, and spread to several other Southern States. ( 1 )浸信教會基督的起源在美國田納西州,大約有1808年,並蔓延到其他幾個南部各州。 Its doctrine is a mild form of Calvinism, with belief in a general atonement and admission of feet-washing as religious ordinance.其學說是一個溫和的形式,加爾文教,信仰在一般贖罪和收腳洗手作為宗教條例。 [Communicants, 8,254 according to Dr. HK Carroll, the acknowledged authority, whose statistics, published in "The Christian Advocate" (New York, 17 January 1907, p. 98), we shall quote for these sects.] [ communicants , 8254年按博士港幣卡羅爾,公認的權威,他們的統計,發表在"基督教主張" (紐約, 1907年1月17日,第98頁) ,我們應引為這些支派。 ]

(2) The Campbellites, Disciples of Christ, or Christians, date back as a distinct religious body to the early part of the nineteenth century. ( 2 ) campbellites ,弟子基督的,或基督徒,可以追溯到作為一個獨特的宗教機構,以年初的19世紀。 They are the outgrowth of that movement which manifested itself simultaneously in some of the religious denominations in the United States in favour of the Bible alone without creeds.他們是突起的運動,展示自己的同時,在一些有關宗教教派在美國贊成聖經單獨信條。 Thomas Campbell (1763-1854) and Alexander Campbell (1788-1866), father and son, became the leaders of the movement.托馬斯坎貝爾( 1763年至1854年)和亞歷山大坎貝爾( 1788年至1866年) ,父親和兒子,成為領袖的運動。 (Communicants, 1,264,758). ( communicants , 1264758 ) 。

(3) The Dunkards (from the German tunken, to dip), German Baptists, or Brethren, were founded about 1708 in Germany by Alexander Mack. ( 3 ) dunkards (從德國屯墾,以浸) ,德語浸信會,或兄弟,分別成立了關於1708年在德國的亞歷山大麥克。 Between 1719 and 1729 they all emigrated to the United States and settled mostly in Pennsylvania.與1719年和1729年他們都移民到美國,定居大多在賓夕法尼亞州。 They are found today in many parts of the Union, but divisions have taken place among them.他們發現,在今天的許多部分聯盟,但均告已發生了他們中間。 They practise threefold immersion, hold their communion service, which is preceded by the agape, in the evening, and seek to be excessively simple and unostentatious in their social intercourse, dress, etc. (Membership 121,194.)他們實行了三倍浸泡,持有其共融的服務,這是之前所摯愛,在晚上,並設法過分簡單和unostentatious在社會交往中,著裝等(會員121194 ) 。

(4) The Freewill Baptists correspond in doctrine and practice to the English General Baptists, but originated in the United States. ( 4 )任意浸信會對應,在理論和實踐對英語一般浸信會,但起源於美國。 They exist in two distinct bodies.它們存在於兩種截然不同的團體。 The older was founded in North Carolina and constituted an association in 1729.老始建於北卡羅萊納州,並構成一個協會在1729年。 Many of its members subsequently joined the Regular Baptists.它的許多成員,後來加入了定期浸信會。 Those who did not unite became known as the "Free Willers" and later as the "Original Freewill Baptists", and are found in the two Carolinas.那些沒有團結後來被稱為"免費willers " ,後來又作為"原始任意浸信會" ,並發現這兩個州。 The larger body of the "Freewill Baptists" was founded in New Hampshire.規模較大的機構的"任意浸信會"成立,在美國新罕布什爾州。 Benjamin Randall organized the first church at New Durham in 1780.本傑明允舉辦了第一次教堂的新達勒姆在1780年。 The denomination spread throughout New England and the West, and was joined in 1841 by the "Free-Communion Baptists" of New York (increase, 55 churches and 2500 members).面額為散佈在整個新英格蘭地區和西部地區,並參加了1841年由"自由共融浸信會"的紐約(增加, 55座教堂和2500名成員) 。 It maintains several colleges and academies, and has changed its official name to "Free Baptists".它維持幾個學院和院校,並已改變了它的正式名稱為"自由浸信會" 。 The American General Baptists are in substantial doctrinal agreement with the Freewill Baptists.美國浸信會一般是在大量的理論與任意浸信會。 (Membership: Original Freewill Baptists, 12000; Freewill Baptists, 82,303; General Baptists, 29,347.) (會員:原來任意浸信會, 12000人;任意浸信會, 82303 ;一般浸信會, 29347 ) 。

(5) The Old Two-Seed-in-the-Spirit Predestinarian Baptists are Manichaean in doctrine, holding that there are two seeds, one of good and one of evil. ( 5 )舊兩號種子- M處理器的精神predestinarian浸信會,是摩尼教在學說,認為有兩種種子,其中一個很好的,其中一個邪惡。 The doctrine is credited to Daniel Parker, who laboured in different parts of the Union in the first half of the nineteenth century (12,851 communicants).該學說是記入丹尼爾帕克,他們努力在不同部位的聯盟在首十九世紀下半葉( 12851 communicants ) 。

(6) The Primitive Baptists, also called Old-School, Anti-Mission, and Hard-Shell, Baptists constitute a sect which is opposed to missions, Sunday schools, and in general to human religious institutions. ( 6 )加強原始性浸信會,也稱老年學校,反使命感和硬殼,浸信會構成一個教派,這是反對的任務,週日學校,而且在一般人的宗教機構。 They arose about 1835 (126,000 communicants).他們出現了約1835 ( 126000 communicants ) 。

(7) The foundation of the Separate and of the United Baptists was the result, either immediate or mediate, of the attitude taken by some Baptists toward the Whitefield revival movement of the eighteenth century (Separate Baptist, 6,479; United Baptists, 13,209). ( 7 )的基礎地位,單獨和美國浸信會是結果,無論是直接或調解,所採取的態度有些浸信會朝著Whitefield的復興運動的18世紀(獨立浸信會, 6479年,聯合國浸信會, 13209 ) 。

(8) The Seventh-Day Baptists differ from the tenets of the Baptists generally only in their observance of the seventh day of the week as the Sabbath of the Lord. (八)第七次為期一天的浸信會有所不同,從原理的浸信會一般只有在其遵守的第七天一周為安息日的主。 They appeared in England in the latter part of the sixteenth century under the name of "Sabbatarian Baptists".他們出現在英格蘭,在後者的一部分, 16世紀的名義下, " sabbatarian浸信會" 。 Their first church in this country was organized at Newport, RI in 1671.他們首先教會在這個國家舉辦的紐波特,扶輪社在1671年。 In 1818 the name Seventh Day Baptists was adopted (Communicants, 8493).於1818年名義第七天浸信會獲得通過( communicants , 8493 ) 。

(9) The Six-principle Baptists are a small body and date from the seventeenth century. ( 9 )六原則浸信會是一個小團體和日期是從17世紀。 They are so called from the six doctrines of their creed, contained in Heb., vi, 1-2: (a) Repentance from dead works; (b) Faith toward God; (c) The doctrine of Baptism; (d) The imposition of hands; (e) The resurrection of the dead; (f) Eternal judgment.他們是所謂從六個教義的信仰,在以弗所書,六, 1-2 : (一)悔改,從死工程; (二)對信仰上帝; (三)學說的洗禮; (四)強加的手中; (五) ,死人復活; (六)永恆的判斷。 (858 communicants). ( 858 communicants ) 。

(10) The Winebrennerians or Church of God were founded by John Winebrenner (1797-1860) in Pennsylvania, where their chief strength still lies. ( 10 ) winebrennerians或神的教會創始人約翰瓦恩布雷納( 1797至1860年)在賓夕法尼亞州,而其行政力量仍是謊言。 The first congregation was established in 1829.第一次聚集,成立於1829年。 The Winebrennerians admit three Divine ordinances: baptism, feet-washing, and the Lord's Supper (41,475 communicants).該winebrennerians承認三個神聖的條例:洗禮,腳洗手,並主的晚餐( 41475 communicants ) 。

IV.四。 STATISTICS統計

According to the American Baptist Year-Book, published annually at Philadelphia, there were in 1907, not including the minor Baptist sects, 5,736,263 Baptists in the world.據美國浸信會一年圖書,每年出版於費城,有1907年,不包括未成年人浸信教派, 5736263浸信會,在世界上。 They had 55,505 churches and 38,216 ordained ministers.他們有55505座教堂和38216受戒部長。 The denomination counted 4,974,014 members in North America; 4,812,653 in the United States with church property worth $109,960,610; and 117,842 in Canada.面額清點4974014成員,在北美; 4812653 ,在美國與教會財產價值109960610美元; 117842在加拿大。 South America has but 4,465 Baptists; Europe 564,670 (434,751 in Great Britain, 44,656 in Sweden 33,790 in Germany, 24,132 in Russia); Asia, 155,969; Australasia, 24,402; and Africa, 12,743.南美洲有,但4465年浸信會;歐洲564670 ( 434751 ,在英國, 44656在33790瑞典,德國, 24132在俄羅斯) ;亞洲, 155969 ;澳大利西亞, 24402和非洲, 12743 。 The statistic statement of Dr. HK Carroll, already referred to above, credits the Regular Baptists together with eleven branch denominations in the United States for 1906 with a membership of 5,140,770, 54,566 churches and, 38,010 ministers; Regular Baptists, North, 1,113,222; South, 1,939,563; Coloured, 1,779,969.統計報表博士卡羅爾港元,已上文提到的,學分經常浸信會聯同11個分行面額,在美國1906年與會員5140770 , 54566座教堂和, 38010部長;定期浸信會,北區, 1113222 ;南, 1939563 ;有色, 1779969 。 The divisions in the bibliography correspond to the divisions of the article.該師在書目對應於該分部的文章。

Publication information Written by NA Weber.出版信息寫娜韋伯。 Transcribed by Robert H. Sarkissian.轉錄羅伯特每小時薩爾基相。 The Catholic Encyclopedia, Volume II.天主教百科全書,第二卷。 Published 1907. 1907年出版。 New York: Robert Appleton Company.紐約:羅伯特Appleton還公司。 Nihil Obstat, 1907. nihil obstat , 1907 。 Remy Lafort, STD, Censor.人頭馬lafort ,性病,檢查員。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +約翰米farley ,大主教紐約

Bibliography參考書目

I. STRONG, Systematic Theology (3d ed., New York, 1890); SCHAFF, The Creeds of Christendom (New York, 1877), I, 845-859; III, 738-756; MCCLINTOCK AND STRONG, Cyclopedia of Bibl., Theol., and Eccl.一,強烈的,有系統的神學(三維版,紐約, 1890年) ; schaff ,教義的基督教(紐約, 1877年) ,我, 845-859 ;三, 738-756 ; mcclintock而強, cyclopedia的bibl 。 , theol ,並eccl 。 Lit.點燃。 (New York, 1871), I, 653-660; CATHCART. (紐約, 1871 ) ,我, 653-660 ;卡斯卡特。 The Baptist Encyclopedia (Philadelphia, 1881).浸會大百科全書( 76人, 1881年) 。 II.--(1) CROSBY, The History of the English Baptists (London, 1738-40); IVIMEY, A History of the English Baptists (London, 1811-30); TAYLOR, The History of the English General Baptists (London, 1818); ARMITAGE, A History of the Baptists (New York, 1887); VEDDER, The Baptists (New York, 1903) in the Story of the Churches Series.二.-- ( 1 )克羅斯比,歷史上的英文浸信會(倫敦, 1738年至1740年) ;艾維米,一個歷史的英語浸信會(倫敦, 1811年至1830年) ;泰勒,歷史的英語一般浸信會(倫敦, 1818 ) ;阿米蒂奇,一個歷史的浸信會(紐約, 1887年) ; vedder ,浸信會(紐約, 1903 )中的故事,教會系列。 (2) NEWMAN, A History of the Baptist Churches in the United States (4th ed., New York, 1902) in Am. ( 2 )紐曼,一個歷史的浸信教會在美國(第4版,紐約, 1902年)在上午。 Church Hist.教會的歷史。 Ser., II, bibliog., xi-xv; BURRAGE, A History of the Baptists in New England (Philadelphia, 1894); VEDDER, History of the Baptists in the Middle States (Philadelphia, 1898); SMITH, A History of the Baptists in the Western States (Philadelphia, 1900); RILEY, A History of the Baptists in the Southern States (Philadelphia, 1899).絲氨酸,二, bibliog ,習十五; burrage ,一個歷史的浸信會在新英格蘭( 76人, 1894年) ; vedder ,歷史的浸信會在中東國家( 76人, 1898年) ;史密斯,一個歷史的浸信會在西方國家( 76人, 1900年) ;萊利,一個歷史的浸信會在南部各州, ( 76 , 1899 ) 。 (3) NEWMAN, A century of Baptist Achievement (Philadelphia, 1901); LEHMAN, Geschichte der deutsch. ( 3 )紐曼世紀,一個浸信會的成績( 76人, 1901年) ;李曼,歷史館明鏡說明deutsch english 。 Baptisten (Hamburg, 1896); SCHROEDER, History of the Swedish Baptists, (New York, 1898). baptisten (漢堡, 1896年) ;施羅德,歷史上的瑞典浸信會(紐約, 1898年) 。 III.三。 CARROLL, The Religious Forces of the United States (New York, 1893) in Amer.卡羅爾,宗教勢力的美國(紐約, 1893年)在amer 。 Church Hist.教會的歷史。 Series, I; TYLER, The Disciples of Christ (New York, 1894) in same Series, XII, 1-162; STEWART, History of the Freewill Baptists (Dover, New Hampshire, 1862).系列,我;泰勒,弟子基督(紐約, 1894年) ,在同一系列中,第十二章, 1-162 ;斯圖爾特,歷史上的任意浸信會(多佛爾,新罕布什爾州, 1862年) 。


Baptists浸信會

Jewish Viewpoint Information 猶太觀資料

A Christian denomination or sect denying the validity of infant-baptism or of any baptism not preceded by a confession of faith.一個基督教教派或教派否認的有效性嬰兒洗禮或任何洗禮之前沒有招供的信念。 Baptists and their spiritual progenitors, the Anabaptists of the sixteenth century (including the Mennonites), have always made liberty of conscience a cardinal doctrine.浸信會和自己的精神progenitors , anabaptists的16世紀(包括門諾教派) ,一直為自由良知的一個大原則。 Balthasar Hubmaier, the Anabaptist leader, in his tract on "Heretics and Their Burners" (1524), insisted that not only heretical Christians but also Turks and Jews were to be won to the truth by moral suasion alone, not by fire or sword; yet as a Catholic, but a few years before, he had cooperated in the destruction of a Jewish synagogue in Regensburg and in the expulsion of the Jews from the city. balthasar hubmaier , anabaptist領導人,在他的道論"異教徒和他們的燃燒器" ( 1524 )堅持認為,不僅是異端邪說的基督徒,而且土耳其人和猶太人被韓元真理道義勸告單,而不是由火災或寶劍;然而,作為一名天主教徒,但在幾年前,他曾合作,在銷毀的一個猶太會堂在雷根斯堡和在驅逐猶太人,從市區。 Hans Denck and Ludwig Hetzer-among the most scholarly of the Anti-Pedobaptists of the sixteenth century, who had devoted much time to learning Hebrew and Aramaic-made, in 1527, a highly meritorious translation of the Prophets from the Hebrew text, and contemplated a mission to the Jews.漢斯denck和路德維希hetzer -其中最學術的反pedobaptists的16世紀,曾花了不少時間去學習希伯來語和阿拉米文國產,在1527年,一個高度功勳翻譯的先知,從希伯萊文,爭議一個代表團前往猶太人。 Their early death prevented the execution of this purpose.其早期死亡阻止執行這一目的。 The Mennonites of the Netherlands, who became wealthy during the seventeenth century, were so broad-minded and philanthropic that they made large contributions for the relief of persecuted Jews.該門諾教派的荷蘭,成為有錢人,在十七世紀,如此寬闊的胸襟和慈善事業,他們作出了很大的貢獻,為救助受迫害的猶太人。 In England, Henry Jessey, one of the most learned of the Baptist ministers of the middle decades of the seventeenth century (1645 onward), was an enthusiastic student of Hebrew and Aramaic, and an ardent friend of the oppressed Hebrews of his time.在英格蘭,亨利jessey ,其中最獲悉浸會部長會議的中東數十年的17世紀( 1645起) ,是一個熱心的學生,希伯來語及阿拉米文,並熱心的朋友,被壓迫希伯來人他的時間。

The Seventh-Day Baptists of England and America, from the seventeenth century onward, have insisted on the perpetual obligation of Christians to observe the Jewish Sabbath, and have made this obligation the distinctive feature of their creed.第七次為期一天的浸信會的英國和美國,從17世紀開始,堅持長期義務的基督徒遵守猶太教的安息日,並為此作出了這一義務的鮮明特點,他們的信條。 Many of the Seventh-Day Adventists, especially those that practise believers' baptism, have still more in common with Judaism than have the Seventh-Day Baptists proper, and their ideas of the Messianic Kingdom are in many respects Jewish.許多第七屆-基督复臨安息日會,尤其是那些執業信徒們的洗禮,還有更多的共同點與猶太教比第七天浸信會適當的,他們的想法的救世主英國在許多方面是猶太人。 The colony of Rhode Island was founded by Roger Williams and John Clarke-the former for a time and the latter throughout his life connected with the Baptists-on the principle of liberty of conscience for all.殖民地的羅德島是由羅傑威廉姆斯和約翰克拉克-前,一時間,而且後者在他的一生中,與浸信會-對等的原則人身自由的良心。 Jews early availed themselves of the privileges thus offered, and became influential citizens.猶太人早在利用自己的特權,從而提供,並成為有影響力的公民。 In the latter part of the eighteenth century, Baptists were foremost in the struggle for civil and religious liberty throughout the British colonies (United States); and to Baptists was due, in large measure, the provision in the United States Constitution against religious tests of any kind.在後者的一部分,十八世紀,浸信會被首要在爭取民間和宗教的自由在整個英國殖民地(美國) ;及浸信會的原因是,在很大程度上,提供在美國憲法對宗教的考驗任何一種。

Joseph Jacobs, AH Newman約瑟夫雅各布斯,啊紐曼
Jewish Encyclopedia猶太百科全書

Bibliography: Newman, A History of Anti-Pedobaptism, 1897; Brons, Ursprung, Entwickelung, und Schicksale der Taufgesinnten oder Mennoniten, 1884; Keller, Ein Apostel der Wiedertäufer (Joh. Denck), 1882; Müller, Gesch.參考書目:紐曼,一個歷史的反pedobaptism , 1897年; brons , ursprung , entwickelung , und schicksale明鏡taufgesinnten階mennoniten , 1884年;凱勒,艾因阿波斯特爾明鏡wiedertäufer ( joh. denck ) , 1882年;穆勒, gesch 。 der Bernishen Täufer, 1895; Ivimey, Hist.明鏡bernishen täufer , 1895年;艾維米,歷史。 of the English Baptists, 1811-18; Oscar S. Straus, Roger Williams, 1894; AH Newman, A History of the Baptist Churches in the United States, 2d ed., 1898.JAHN根據英國浸信會, 1811年至1818年;奧斯卡第Straus先生,羅傑威廉姆斯, 1894年;啊紐曼,一個歷史的浸信教會,在美國,第2版, 1898.jahn


Also, see:此外,見:
Baptism 洗禮

London Baptist Confession 倫敦浸信自白
London Confession - Text 倫敦自白-文本
Westminster Confession 西敏寺自白
New Hampshire Confession 新罕布什爾州的自白


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