Manna issue 70 - Why We Can and Should Baptize Our Infants 為何我們可以且應該要為嬰兒受洗
God’s promise belongs to you
and your children.
神的應許屬於你和你的子女
Samuel Kuo—Cerritos, California, USA
美國加州喜瑞都 郭霈信傳道
Many members of the True Jesus
Church know that they can baptize
their children, but often they find it
difficult to articulate why. Recently,
this topic came up in a conversation
and I heard a long-time member
speculate, “Isn’t it because the
faith of the parent is imparted onto
his infant?” This answer sounds
attractive, and may also be the first
reason that surfaces in our minds.
However, taken verbatim, this is
completely unscriptural; there is no
biblical example of anyone’s faith
being counted as another’s. So the
question remains: why do we baptize
our infants even though they cannot
believe and repent? And why should
we, if we can?
許多真耶穌教會的信徒知道，他們可以為子女洗禮，
但他們常常發現很難把為什麼說明清楚。
最近在一次討論中，說到這個主題，我聽到一位信主多年的信徒這麼推論，
"難道這不是父母把他們自已的信仰，強加在兒女身上嗎？"
這個答案聽起來很有趣，或許也是第一個讓我們想到的理由。
然而若逐字來探討，這是完全不合聖經的；
聖經裡面沒有任何例子，說到可以因著一個人的信心，就可以算另一個人有信心。
所以問題仍然未解：
為什麼我們會為嬰兒受洗，即使他們還不信，也還不會悔改？
若我們可以為他們洗，為什麼我們應該這麼作？
Before we address these questions,
it is beneficial to first look at this issue
from a historical perspective.
我們說明這些問題之前，從歷史的角度來先看看這個問題，是有幫助的。
INFANT BAPTISM IN CHURCH HISTORY 教會歷史有關嬰兒受洗
When we examine the history of
the Christian church, we should
remember that the baptism of infants
was practiced in the early church
without significant controversy. As
one scholar wrote,
當我們檢視基督教教會歷史的時候，
我們應還記得，嬰兒受洗在早期教會執行的時候，是沒有引起重大爭論的。
如同有一位學者這麼寫，
Although Christian baptism was
often surrounded by contention in
the patristic centuries, especially
in the western church, the period
saw no significant disagreement
about the acceptability of baptizing
babies. There is no precedent
in the era of the Fathers for the
baptismal divide of the sixteenth
and subsequent centuries.1
雖然基督徒的洗禮，在早期教父的幾百年之中，常常引起爭論，
特別是在西方教會，這個時期卻沒有看到有為嬰兒洗禮的可接受性，有很明顯不和的爭論。
在教父時代沒有任何先例，像後來在16世紀及接下來的時期中，所引起對洗禮看法不同的分裂。1
The only controversial views of
note in the early Christian centuries
were those of the Latin Church
Father, Tertullian (c.160 – c.225 AD),
who wrote in his De Baptismo, “And
so, according to the circumstances
and disposition, and even age, of
each individual, the delay of baptism
is preferable; principally, however,
in the case of little children2.”
In summary, he advocated the
deferment of baptism because he
thought it to be more profitable.3
However, it must be understood that
he was not an outright opponent of
infant baptism. To him, it was still
acceptable to baptize young children.
早期基督教幾百年之中，唯一留下記錄有爭議的看法，
就是拉丁教會的教父，Tertullian 特土良 (公元後 160-225年)，
在他的著作 De Baptismo 洗禮論中寫到，
"並且如此，根據環境和場合的情況，並且甚至是個人年齡的狀況，是可以延後洗禮的；
然而，原則上特別是指小孩子的情況2。"
總之，他贊成推遲這種洗禮，
因為他認為，這會更有好處。3
然而，要了解到，他並不是全力反對嬰兒受洗的。
對他而言，為小孩子洗禮仍是可以接受的。
There were other contentions
with baptism, but on the whole, the
church continued to baptize young
children for centuries.
洗禮仍有其他的爭論，
但整體而言，教會仍然繼續為小孩子洗禮，過了好幾百年。
It was only in the 16th century,
during the Reformation, that
infant baptism started to become
a divisive issue. Factions arose
that completely opposed infant
baptism and considered it an invalid
institution. A division arose between
those who supported paedobaptism,
the baptism of children, and those
who supported credobaptism, only
baptizing those who could confess
belief.
只有在16世紀的時候，在教會改革期間，嬰兒洗禮才開始成為分裂的問題。
興起了一些教派，完全反對嬰兒洗禮，並且認為那是一種不合法的制度。
那些支持嬰兒受洗的人，為兒童洗禮，
和那些支持堅信禮的人，只為那些確認信主的人洗禮，
兩者之前出現了分裂。
The most significant group to
arise during this time was called
the “Swiss Brethren,” who later
came to be called the Anabaptists
by their opponents. The movement
started in Switzerland, spread almost
instantaneously over many countries,
and ran as a side current to the main
stream of the Reformation.
在這段時間中，興起最重要的團體，就是"瑞士兄弟會"，
後來被其對手稱為"再洗禮派"。
這個運動從瑞士開始，幾乎就立刻傳遍了許多國家，
成為另一波潮流，衝向改革派的主流之中。
Conrad Grebel is known as the
father of the Swiss Brethren. He had
been led to the evangelical faith by
the Swiss Reformer Huldrych Zwingli,
and became a prominent member of
the church in Zurich. However, he was
soon disappointed with both Zwingli
and Martin Luther. Grebel and others
felt that these reformers were not
moving fast enough in purifying the
church and applying the principles
taught in the Scriptures. (Luther
and Zwingli often cooperated and
waited on the State before instituting
religious reforms.)4 They detested
how many members who converted
to Protestantism in mass conversions
did not change their lives, but
continued to use the doctrine of
salvation by faith only, without
good works, as an excuse for loose
living. Seeing the low quality of the
converts, the Swiss Brethren insisted
that membership in the church be
limited to those who consciously
committed themselves to Christ. They
objected to easy memberships in the
church by way of the State.5 Because
of these views, they vehemently
opposed infant baptism. They saw it
as an invalid practice. Those baptized
without professing faith needed to
be baptized again.
康拉德·格列伯被認為是瑞士兄弟會的始祖。
他受到瑞士改革派的烏利希·慈運理所影響，接受福音派的信仰，成為蘇黎世教會有名的信徒。
然而，他很快就對慈運理和馬丁路德感到失望。
格列伯和其他人認為，這些改革者，在潔淨教會的工作上，走得太慢，也沒有採用聖經裡面教訓的原則。
(路德和慈運理常常合作，或等待情況，然後才作出宗教改革)4。
他們憎惡有許多信徒，在大型佈道會上改信新教，但卻沒有改變他們自已的生活，
而且卻還繼續只用因信得救的救義，沒有努力作善事，並把這個當成生活散漫的藉口。
因為他們這些改信者信仰上的水準低落，
瑞士兄弟會堅持，只有那些有自覺，會把自已獻給基督的人，才有資格得到教會信徒的資格。
他們反對用等待情勢的作法，讓人很容易取得教會信徒的資格。5
因為這些看法，他們激烈地反對嬰兒受洗。
他們認為這是一種不合法的作法。
那些沒辨法承認自已信仰的人，需要再被洗禮。
These criticisms culminated in
January 1525, when an ex-priest
named George Blaurock, who had
been baptized in his infancy, asked
Conrad Grebel to rebaptize him. After
Grebel complied, Blaurock baptized
fifteen others.6 This event marked
the birth of Swiss Anabaptism. The
opponents of this movement called
its members Anabaptists, which
literally means, “one who baptizes
again.” The movement quickly
spread to other parts of Switzerland,
to southern Germany, and Monrovia.
這些批評在1525年一月的時候，達到高峰，
一個名為喬治·布勞羅克（英?：George Blaurock)的前牧師，
因為以前他在嬰兒時期受洗，所以他要求康拉德·格列伯，再為他洗禮一次。
在康拉德·格列伯同意之後，布勞羅克為其他15人洗禮。6
這個事件，就為稱為是瑞士重洗派的出生。
這項運動的反對者，稱呼他們重洗派信徒，
就字義來說，就是"一個再接受洗禮的人"。
這個運動很快就傳到瑞士其他地方去，向南到德國，及門羅維亞。
Given this history, it should be
no surprise that the orthodox
Christian denominations (i.e., Roman
Catholic, Greek Orthodox) and
the denominations stemming from
the Magisterial Reformation (i.e.,
Lutherans, Calvinists, Reformed
tradition) continue to practice infant
baptism today. The denominations
that have been directly or indirectly
influenced by the Anabaptists (i.e.,
Mennonites, Amish, Baptists) practice
a strict credobaptism. Pentecostal
denominations typically practice
credobaptism as well.
有鑑於這段歷史，正統基督教派(就是，羅馬天主教，希臘正教)，
和官方改革衍生出來的教派(就是，路得教派，加爾文教派，改革教派)，就一直到今日為嬰兒洗禮。
被重洗派直接或間接影響的教派(就是，門諾會，阿米希族人和浸信會)
嚴格執行堅信禮。
五旬節教派一般來說也執行堅信禮。
WHY WE CAN: GOD AND THE HOUSEHOLD 為什麼可以作：神和家庭
As with many doctrinal controversies,
we need not choose sides too
quickly, lest we jump into ideological
traps. We must have a clear biblical
understanding of why we can and
should baptize our young children.
因為有許多教義上的爭論，我們不必太快選邊站，以免我們落入理想主義的陷井之中。
我們一定要對聖經有清楚的了解，知道我們為什麼可以為自已的兒女洗禮，
也知道我們應該一定要為他們洗禮。
To begin, we must understand
that the spirit of God’s covenant
with His chosen people is “to you
and your descendants after you in
their generations in an everlasting
covenant” (Gen 17:7; cf. Deut
29:10–13; Josh 8:35). God extends
His covenant to the entire household.
Yes, the Anabaptists’ concern was
valid: every individual and every
generation must build their personal
relationship with God (cf. Isa 54:13;
Jer 31:31–34). Nevertheless, God’s
grace and God’s covenant are given
freely to everybody within the
household of faith. Therefore, we
do not baptize just any infants. We
baptize infants in the household of
God.
一開始，我們一定要知道，神和祂選民立約的精神，
就是要"7我要與你並你世世代代的後裔堅立我的約，作永遠的約"，
(創 17：7；參考，申 29：10-13；書 8：35)。
神延展了祂的約廣及全家。
是的，重洗派的觀點是合理的：每個人，每一個世代，一定都要和神建立起屬於自已的關係。
(參考 賽 54：13；耶 31：31-34)
然而，神的恩典和神的約，會開放給每個在有信仰家庭裡面的人。
所以我們並不會為任何嬰兒洗禮。
我們只為神家中的嬰孩洗禮。
Another principle we see in the
Bible is that one adult believer can
represent his or her entire family.
In the Old Testament, we see that
it was through Noah’s faith that
his entire household was saved
(Heb 11:7). In the Gospels, when
Zacchaeus accepted Jesus Christ
in faith, Jesus told him, “Today
salvation has come to this house”
(Lk 19:9, emphasis added). During
Paul’s second missionary journey, the
Lord opened Lydia’s heart to heed
the things spoken by Paul, following
which, she and her household were
baptized (Acts 16:14–15). Similarly,
the Philippian jailer believed and
his whole family was baptized (Acts
16:30–33). Lydia and the jailer
serve as two specific cases of how
individual believers could represent
their entire household. Like Noah’s
and Zacchaeus’ families, grace and
salvation came to these households
through one person’s faith. In
both incidences, not a word was
mentioned about the faith of the
other household members. They
confirm that God desires to save
entire households as a unit, not just
individuals.7 More importantly, in
these two cases, we see the direct
connection between the individual’s
household and the sacrament of
baptism. In other words, water
baptism is allowed to be administered
to the family members of a believer,
including their children.
我們在聖經裡面可以看到另一個原則，一個成人信徒可以代表他或她整個全家。
舊約裡面，我們看到，因為諾亞的信心，他全家就得救。(來 11：7)
在福音書中，當撒該接受基督耶穌的信仰，
耶穌告訴他，"9耶穌說：今天救恩到了這家"。(路 19：9，加重了語氣)
在保羅第二次福音旅行的時候，主打開呂底亞的心，留心聽保羅所講的道，
接下來，她和她全家就受洗了。(徒 16：14-15)
同樣的情況，腓立比的禁卒信主，並且他全家也受洗。(徒 16：30-33)
呂底亞和禁卒就是二個很特別的例子，可以看到個人信徒如何代表他整個家。
就像諾亞和撒該的家一樣，透過一人的信仰，恩典和救贖臨到他們一家。
在這二個例子中，都沒有提到一句有關他們其他家人的信仰。
他們証實了，神想要以家為單位，拯救整個家庭，而不只拯救個人而已。7
更重要的是，在這二個例子中，我們看到了個人家庭和洗禮的直接關係。
換句話說，洗禮可以被允許向信徒的家中成員執行，包括他們的子女。
All of these biblical examples
confirm Peter’s proclamation on the
day of Pentecost, “Repent, and let
every one of you be baptized in the
name of Jesus Christ for the remission
of sins; and you shall receive the gift
of the Holy Spirit. For the promise
is to you and to your children”
(Acts 2:38–39a, emphasis added).
So, can an infant believe, repent,
confess sins, and integrate into the
holy community? Certainly not. But
we cannot forbid their baptism for
these reasons. Since they are part
of the household of a believer, they
are accorded the covenant promises.
Grace has come to the entire house.
這些全部聖經的例子証實了彼得在五旬節的大聲宣告，
"38彼得說：你們各人要悔改，奉耶穌基督的名受洗，叫你們的罪得赦，就必領受所賜的聖靈；
39因為這應許是給你們和你們的兒女。"
(徒 2：38-39a, 加重強調語氣)。
所以，一個嬰兒可以相信，悔改，承認自已的罪，並且融入聖體之中？當然不會。
但我們不能因為這些理由就禁止他們洗禮。
因為他們是信徒家中的一份子，符合應許之約的對象。
因為恩典已經臨到全家了。
The Anabaptists’ concern of weak
Christians and loose living is still valid
though. But we must remember that:
重洗派觀點，有關軟弱的基督徒，或是過著散漫生活的人，仍是合法的。
但我們一定要記得：
The baptism of the entire household
does not guarantee that every
member will be saved in the end.
Even though the entire household,
including the children, enters into
God’s covenant of salvation through
baptism, it is still essential that
every member establish their own
faith and relationship with God. The
heads of the household who have
brought their children to baptism
need to take up the responsibility
of also teaching them and guiding
them in the faith.8
全家的洗禮，並不保証每個信徒到最後都會得救。
即使整個家庭，包話了小孩，透過洗禮都得到救恩的約，
對每個信徒仍然很重要的是，要和神建立好自已的信仰和關係。
把小孩帶去洗禮的家長，要負起責任好好教導他們，在信仰上帶領他們。8
This is related to the next issue of
why we should baptize our young
children, knowing now that we can.
這和下一個問題有關，為什麼我們應該要為子女洗禮，
現在我們知道可以這麼作了。
WHY WE SHOULD: FAITH AND DUTY 為什麼應該作：信心和責任
Some members hesitate to baptize
their children in fear of them sinning
greatly against God, and leaving
the faith when they are older. They
think that it may be better for their
children to make their own personal
choice as an adult. So they may hold
similar views to that of Tertullian,
who advocated the postponement
of baptism. Though raising children
who eventually commit apostasy is a
natural fear in Christian parenthood,
the best course of action is still to
baptize our infants. There are several
reasons we should consider:
有一些信們對為小孩受洗感到猶豫，因為擔心他們會犯大罪得救神，
要把信仰的事留待他們長大之後。
他們認為，或許這樣對他們的小孩比較好，讓他們成人的時候，作自已的選擇。
所以他們會和特土良一樣，保持相同的看法，會贊成延後洗禮。
雖然養的小孩最後有可能會叛教，是作為基督教父母自然的恐懼，
但反應的最好方式，仍然是為自已的嬰兒洗禮。
我們應該要考慮這幾個原因：
The first reason is that although
young children may be innocent
from conscious sins, the Bible tells us
that all are sinners (Rom 5:12–14),
including infants (cf. Ps 51:5). Thus,
young children need to be baptized
for the forgiveness of sins—especially
since it is impossible to predict if they
will be able to live until they can
make their own decision. Who can
know the future? If misfortune were
to strike, wouldn’t the decision not
to baptize our children become the
greatest regret?
第一個原因是，雖然小孩子不會有意識犯罪，但聖經告訴我們，大家都是罪人，(羅 5：12-14)
包話嬰兒。(參考，詩 51：5)
因此，小孩子為了得到赦罪，要接受洗禮，
特別是，因為我們不能確定，在他們可以自已作決定之前，他們可以活著接受洗禮。
誰能知道明天會發生什麼事情呢 ？
若有不幸的事情臨到，難道不為自已小孩子洗禮的決定，不會變成最大的遺憾嗎？
Secondly, as parents, we
instinctively seek to give the best
to our children. When they are
only a few weeks old, we have
them vaccinated because we desire
for them to live healthy lives free
of preventable diseases. Similarly,
without a second thought we enroll
our children in formal schooling,
even as young as three years old,
because we know that education is
essential for a productive life. We
never hear of parents delaying until
their children are adults so they can
decide for themselves if they want
to be vaccinated and go to primary
school. That would seem absurd!
But if we are so magnanimous
with earthly things like health and
education, should we not be even
more eager to give the best gift to
our children—to baptize them and
allow them a chance to enter the
heavenly kingdom (cf. Jn 3:5)?
第二，身為父母，本能上就會想要給小孩子最好的。
當他們還是幾個星期大而已，就讓他們注射疫苗，
因為我們希望可過著健康的生活，遠離那些那預防的疾病。
同理，不過他想，我們就會為孩子註冊正式上學，
即使在他們還很小，三歲的時候，因為我們知道，教育對於能過著有用的生活是很重要的。
我們重來沒有聽過有父母會延後到直到小孩長大成人，
所以他們自已可以作決定，要不要接受注射疫苗，或是要不要去上小學。
若這麼作，就看起來很可笑！
若我們是這麼重視世上的事情，例如健康和教育，
難道我們不該更加想要給小孩子最好的禮物嗎？
為他們洗禮，讓他們有機會進入天國嗎？(參考，約 3：5)
Finally, as parents, we know that
raising godly children is our God given
duty (cf. Mal 2:15; Deut 6:4–9).
The very act of baptizing our young
children serves as a great driving
force in fulfilling this duty. Since
baptism ushers them to the Lord (cf.
Gal 3:26–29), this fact alone drives us
to make every effort to ensure that
they can remain in the Lord. After
all, in any discipline, wouldn’t we
strive so much harder knowing there
is no turning back over knowing
there is a “safety net” underneath
us?9 This is similar to approaching a
marriage with or without a prenuptial
agreement. The first choice presumes
failure and allows for divorce, while
the other completely commits to the
marriage, knowing that there is no
return. Similarly, we must approach
the baptism and upbringing of our
infants with the same no-holdsbarred
mentality.
最後，身為父母，我們知道，
扶養出敬虔的子女，是神所託負的責任。(參考，瑪 2：15；申 6：4-9)
正是為小孩洗禮這個行為，成為一種完成這個責任最大的驅動力。
因為洗禮可以引導他們走向主，(參考 加：26-29)
單就這個事實，就會驅使我們盡一切努力，確保他們可以保守在主裡面。
畢竟，用任何的訓練，難道我們不會更加盡一切努力，
因為知道在我們下面，並沒有安全網存在，也沒有回頭路，不會讓我們更小心嗎？
這種情況就像是，不論我們有沒有婚前協議，一樣是要走向婚姻：
第一種情況，就好像認為會婚姻失敗，所以允許可以離婚，
而後者是完全忠於婚姻，因為知道沒有回頭路。
同樣地，我們一定要接受洗禮，用同樣全心全意的心態，來扶養自已的嬰孩。
As we have seen, baptizing our
children is not only acceptable,
but is encouraged. May the Lord
continue to give us wisdom not only
in defending infant baptism, but also
in the upbringing of our precious
children.
如我們所見，為自已的孩子洗禮，不只是可接受的，
也是值得被加以鼓勵。
願主繼續給我們智慧，讓我們不只能夠為嬰兒洗禮辯護，
而且也能可好好扶養我們珍貴的子女長大。
Footnotes: 注釋
1 Infant Baptism in Historical Perspective, 2007, David
Wright, p.22
1. 嬰兒洗禮的歷史觀點，2007年 David Wright, p.22
2 Ante-Nicene Fathers, Volume III: Latin Christianity: Its
Founder, Tertullian, 1885, On Baptism, Chapter 18, p.678.
2. 尺西亞信經前期教父，第三部：拉丁基督教義：
創始者，特土良，1885年，第18章，論洗禮，p.678
3 Infant Baptism in Historical Perspective, 2007, David
Wright, p.25-26
3. 嬰兒洗禮的歷史觀點，2007年 David Wright, p.25-26
4 For this reason Luther, Zwingli, and Calvin are often
known as the “Magisterial Reformers” since they argued
for the interdependence of the church and state. In
contrast, the Anabaptists were known as the “Radical
Reformers.”
4. 因為這個原因，路得，慈運理和加爾文，常被認為是"官方改革派"，
因為他們時常為了教會和當時情況交互影響而有所爭論。
相反地，重洗派被認為是"激進的改革派"。
5 The Church in History, 1965, B. K. Kuiper, p.205
5. 教會歷史，1965年 B. K. Kuiper, p.205
6 A History of the Christian Church, 1986, Williston
Walker, p.449
6. 基督教教會的歷史，1986年 Williston Walker, p.449
7 Other examples include Crispus’ household (cf. Acts
18:8; 1 Cor 1:14), and Stephanas’ household (1 Cor 1:16).
For more information please reference The Doctrine of
Baptism, USGA, 2011, Chapter 9.
7. 其他的例子包括基利司布的家庭，(參考，徒 18：8；林前 1：14)
和司提反的家。(林前 1：16)
若有需要更多資訊，請參考洗禮的教義，美總，2011年第9章
8 The Doctrine of Baptism, USGA, 2011, Chapter 9.
8. 洗禮的教義，美總，2011年第9章
9 Not that delaying baptism serves as any “safety net” at
all, for there is no guarantee that our unbaptized children
would even choose the faith in their adulthood.
9. 並不是說，延後洗禮就可以在所有的情況，當成是一種"安全網"，
因為對我們沒有受洗的子女而言，並不會保証當他們長大之後，會選擇相同的信仰。
小頁 markvmax@hotmail.com
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