Baptists浸信会 中文 - Zhong Wen

jìn xìn huì

General Information一般资料

The Baptists form one of the largest Protestant denominations, with worldwide membership of nearly 35 million.在浸信会形成一个最大的新教教派与世界各地的会员近3500万。The following distinguish the Baptists from other Protestant communions:下面区别于其他新教圣餐浸信会:

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. 天浸信会的前身是改革时期,当前的anabaptists的。一些anabaptist毕业典礼分别在荷兰定居在17世纪初当群体的清教徒独立,或公理再洗礼派 ,逃离。 影响下的英格兰,荷兰,无党派人士其中的一些被说服说,基督教的洗礼是适当的承诺,只为成年人与个人信念。回到英格兰,这个小组成立于1611年浸信会众第一。 Shortly thereafter, Roger Williams formed (1639) the first Baptist congregation in Providence, RI.此后不久,罗杰威廉斯形成(1639)在普罗维登斯,国际扶轮第一浸信会众。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.在浸信会快速增长,在美国重。 民主的,非正式的,圣经为本,相对浸会untheological模式的服务是非常适合任何悬而未决,农村或边疆的人口形势。因此,南部,中西部和远西部地区分别为-以上都是东北或中东大西洋 - 由浸信会,这种模式依然如此,为了这一天。

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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. 浸信会教堂的一个基督教社区的生活,作为个人信仰和生活的严重的奉献按照最高的基督教信条。每人从而成重生,转换成一种新的生活,聚集。 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.为浸信会,教会信徒的结果基本上是转换和的恩典,聚集社会承诺的一个,它不是传统的基督教经验的母亲或效应)的宽限期,如在天主教源(而不是。 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.在教会中,因此,神圣的,只是因为信仰和生命的人都是神圣的,概念上,教会本身是(至少在原则上)不超过其成员对自己的良心自由,或超过其教会事务管理局。

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.超过大多数教会团体,浸信会表现在他们的历史惊人的对面的特点。 由于他们的圣经强调的,在严格的清教徒,或维多利亚时代,伦理,对周围的绝对必要性的个人信仰和个人的圣洁,最浸信会世界依然保守,甚至是极端的,在道德和事项都信仰。他们已感到不耐烦妥协与神学与科学,与现代理念,并与自由的政治。 纯福音,也就是圣经中的解释从字面上来看,传统的浸会原则,一个纯粹的基督教伦理是基本面,许多浸信集团不会放弃。出于这个原因,许多浸信公约至今仍拒绝在任何正式加入基督教运动方式在很大程度上忽视了社会福音(在建立社会正义的关注政治,社会和经济生活),同时保留了深刻的忠诚的个人主义复兴的疗效。

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. 另一方面,由于他们的神学的重点一直在良心自由和个人信仰,对基督徒的生活和作品的重要性,而不是对仪式,并在他们厌恶的信条,教条,教会的权威,浸信会,也领导人社会自由主义。浸信会神学院和许多教堂是众所周知的,他们自由神学,崇拜的风格,和社会态度;浸信会被20世纪早期的重要领导人一直在建立合一运动的美国人在世纪的争议已经主宰20宗教-现代-原教旨主义者,社会福音-个人主义,并合一-排斥异己的争议-浸信会出现在这两个方面的主导作用。

Langdon Gilkey兰登吉尔基

Bibliography 参考书目
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).Ĵ巴恩哈特,美南浸信会的圣战(1986); S希尔,北方和南方浸​​信会(1964年)的RG托贝特,在浸信会(1966年)的历史;是tull,浸会思想的塑造者(1972年)。

The Baptist Tradition浸会传统

Advanced Information先进的信息

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.这是一个流行的误解约浸信会认为他们的主要关注的洗礼,是与政府当局。 判罪的浸信会主要基于教会的精神本质,实践的洗礼和信徒们的产生和必然结果仅作为本在新台币教学轻。The theological position taken up by Baptists may be presented as follows.神学所采取的立场,由浸信会,可介绍如下。

Membership of the Church教会成员

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. 根据浸会的信念,教会是由那些谁了重生的圣灵,谁被带到个人和saving基督信仰主耶稣。一个直接的认识,是与基督的生活,因此,认为是基本教会的成员。 Negatively, this involves a rejection of the concept that equates a church with a nation.负面的,这涉及到的概念,即相当于一个国家的一所教堂的拒绝。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.基督在教会的成员不是基于事故或出生的特权,无论是在一个基督教国家,或在一个基督教家庭。 浸信会因此推翻“从定义,英国圣公会和长老会查看他们的孩子通过删除”连同教堂。积极,这丘奇维尤的是教会的成员,表明是自愿填写,并表示,只有信教可能参与其条例。 所有成员都是平等的地位,虽然他们的礼物各不相同英寸

Nature of the Church本质的教会

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.在区别领土来自教会的体制,或浸会的信念是体现在概念的“聚集的教堂。”教会的成员都加入了神在一起成一个基督团契的生活和服务下的贵族身份。及其大家表示要共同生活在他的法律,并进入创造和维持的圣灵相交。 The church conceived of in this way is perceived the most clearly in its local manifestation.教会所构思的这种方法被认为是最清楚,在当地的表现。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,尽管教会无形的所有赎回,在天堂和在地球上,过去,现在和将来,它可能包含真正说,凡是信徒生活在团契的福音和基督的主权下,有一道教堂。

Government of the Church政府对教会

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." 基督是教会唯一的头,并尽早浸信开拓者认真争辩什么,他们所谓的“救世主冠的权利。”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.地方教会是自主的,而我们的政府的原则是有时称为“公理教会秩序。” 浸信会事务,相信自己的能力的本地研究生奖学金,以治其,而且由于当地教会神学中的重要性对比的connectional系统的教会,政府(主教,长老会),浸信会不说话,作为面额“浸信教会”,但作为“浸信会教堂”在任何特定的地区。 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.该教堂,即公理秩序,通过对心灵的地方聚集教会,政府,是不是要与民主的人文理念等同起来。Democracy is too low and too small a word.民主是太低太小一句话。

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. 浸会的信念是,教会,是治理祭司不因一项命令,也不是通过较高或中央法院,而是通过成员之声圣灵在心中各地方议会。尽管在严格的民主秩序的教会,政府将有一个由教会教会,政府,浸会的立场,使得在通过教会教会基督的规律的认识。 From the equality of status of every church member and the recognition of the diversity of gifts, two things follow.从每一个教会成员,并在承认多样性的礼物地位平等,两件事情随之而来。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,这是公认的事实, 每个成员有权利和义务在当地教堂的政府,其次,教会领导人欣然接受指导其选择。

Baptist churches are usually regarded as independent in their government, but they do not glory in independence for its own sake.浸信会教堂一般会被视为独立于他们的政府,但他们并不为自己的独立而荣耀。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.浸信会教堂的一个涉及国家独立控制,并在英国十七世纪的浸信会在这些谁该为自由而战的最重要的排名。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.浸信会教堂一直承认结社之间的巨大价值,并浸信会教堂协会一直是几个世纪以来浸会生活的特点。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.所有这些协会是自愿的,但是,这个错误不能承担,浸会联盟或浸会世界联盟,是共存与浸会社会作出。

Ordinances of the Church条例的教会

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.这些设备通常是口语的,因为两个,即信徒的洗礼主的晚餐,虽然这将是更恰当发言的三名成员,包括宣扬条例。

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. 浸信会通常倾向于使用这个词“圣事”已收集到自身的单词“sacerdotal想法条例”而不是“圣事”,因为肯定。 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).这个“条例”指出,基督的祝圣管理局的做法背后隐藏着。 浸信会,后zwinglian方式主的晚餐一些。面包和酒都是上帝的拯救恩典神给予标记的“,但其价值服务在于远在整个的象征意义多于实际元素“(戴金)。 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."亨利库克写道:“作为事实,构成了心脏的福音象征性的,他们(条例),引起在相信灵魂的敬畏和热爱,并祈祷这样的感觉,神是由他的精神能够传达一个振兴和丰富自己他的恩典和力量的体验。“ Baptists acknowledge that the ordinances are thus a means of grace, but not otherwise than is also the preaching of the gospel.浸信会承认,这条法例的宽限期,因此是手段,而不是以外,也是宣扬福音。

The position has been epitomized by saying that the ordinances are a special means of grace but not a means of special grace.该职位已被概括为四句话说这个条例是一个特殊的手段的宽限期,而不是​​一种特殊的恩典手段。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.这也是说,一部分是浸信会的立场在此受到信徒的洗礼和主的晚餐是教会的条例,这一点,他们是公理,而不是个人行为。 普里斯特利调解是讨厌的浸信会和诽谤性的基督荣耀,谁是唯一的牧师。

Ministry of the Church教会部

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.该部是一样的教会团契广泛,然而,对领导的任期“经济部”已为那些谁拥有的监督与指导责任保留的目的。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.浸信会不相信有一个祭司种姓部长令,在观念;。浸会部长一谁不是没有“更多”恩典比部长何立场并没有任何官方地位比他更接近上帝凭借教会的卑微的成员。 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.有不同的礼物,不过,这是认识到,礼品部由上帝的恩典,正如保罗自己在弗暗示。 3:8.3:8。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.牧师和执事挑选和任命由当地教会,但他们的任命是在频繁的浸信会教堂更广泛的范围内提出奖学金。

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. 浸信会变得如此由教会牧师凭借调用一个外来 ,反过来,一接到确认电话,在离港。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.公共神的承认,这本身就是打电话给在服务为主的统筹,当它的举行,并没有赋予部长的上司或任何形式的宽限期,而仅仅是确认和规范部内的教堂。谎言的协调的重要性一个事实,即教会本身鼓吹通过部长和,虽然工作并不打算下狱受戒传教士的教规的范围是圣灵的活动,有,不过,相当重视对那些由于授权谁要发言的教堂的名称。

Ecumenicity of the ChurchEcumenicity教会

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.这可能似乎是团结想法是外国的浸信会,由于在独立和他们对教义的教会自治的强烈意见,但这种情况并非如此。It all depends on what is meant by unity.这一切都取决于团结是什么意思。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.为浸信会团结意味着三种情况之一:有机的结合,这是一般看着逊色,与其他教派,它是在一定限度内鼓励合作,与其他浸信会和合作,这几乎是unqualifiedly可以接受的。 Let us look briefly at each of these.让我们看看每个这些简短。

Baptist organizations are largely voluntary, cooperative ventures that have no legal binding force over their members.浸会组织在很大程度上是自愿的,是没有任何法律约束力对其成员的合作企业。This is part of the Baptist ethos, allowing for freedom and concerted action to exist at the same time.这是香港浸会精神的一部分,自由和协调一致的行动,在同一时间存在允许。Hence the denominations (and there are many) do not exist as units, but are simply collections of individual Baptist churches.因此,面额(有很多)为单位不存在,但只是个别浸信会教堂集合。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.这毫不令人惊讶,然后,当在教会联盟磋商是在20世纪60年代成立,浸信会被冷却到的加盟理念,特别是因为一些主教和使徒继承(即权威的教会结构)的认可形式是需要的他们。 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.只有美国浸信会显示有任何兴趣,但是当一个普通的调查显示,只有不到百分之二十的充分参与兴趣,有计划的联盟得到有效拆毁与其他教派有机的结合,如果它要求放弃浸信distinctives,根本出的问题。

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. 与其他团体合作,是一个不同的问题早在美国殖民统治时期,浸信会教友配合贵格会和罗马在保护宗教的自由。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. 1908年,是北浸信会的教会联邦委员会的创始成员之一,它一直积极支持这两个世界基督教协进会和全国教会理事会。Baptists are also active in the American Bible Society, various mission boards, and numerous civic and social organizations.浸信会也十分活跃,在美国圣经公会,各种任务板,以及众多的公民和社会组织。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.应当指出的是,并不是所有的浸信会赞成这种形式的合作,在北浸信会更倾向于合作比南方的。In fact, this has been a source of tension among various Baptist groups.事实上,这已是各浸信集团紧张局势的根源。But most Baptists consider cooperation with non Baptists appropriate.但大多数浸信会浸信会考虑适当的非合作。

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. 浸信会合作,另一个是大力鼓励。在各种不同的浸信集团的同志存在着深刻的意义上,有其历史,神学,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.虽然风格和表达,而其中存在惊人的差异,浸信会设法进行跨地区合作组织(如美国浸信会及美南浸信会),并在国际浸信会世界联盟,有超过3300万会员,在138个国家索赔。 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."他们联合所有,是该联盟的明确目的,以表达“在主耶稣基督的人必要的浸信会合一,传授灵感,以兄弟情谊,并促进团契,服务精神,其成员之间的合作“。

EF Kavan卡万英
(Elwell Evangelical Dictionary) (Elwell宣布了福音字典)

Bibliography 参考书目
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.安德伍德交流,英语浸信会历史;硬件罗宾逊,浸会原则; h厨师,有什么浸信会的代表,一个戴金,对教会和内政部浸会查看;确定和M阿姆斯特朗,美国浸信会的RG托贝特,历史浸信会,晚上stealey,版,浸信会国库。被哈德森,浸信会在转型和t克罗斯比,英国浸信会历史。


Catholic Information天主教新闻

(Greek, baptizein, to baptize).(希腊文,baptizein,为施洗)。

A Protestant denomination which exists chiefly in English speaking countries and owes its name to its characteristic doctrine and practice regarding baptism.一个新教教派的存在,主要是在英语国家和欠它的名字其特征理论和实践方面的洗礼。


The Baptists consider the Scriptures to be the sufficient and exclusive rule of faith and practice.在浸信会认为圣经是信仰和实践的充分和排除规则。In the interpretation of them, every individual enjoys unrestricted freedom.在他们的解释,每个人都享有不受限制的自由。No non-Scriptural scheme of doctrines and duty is recognized as authoritative.任何学说和义务非圣经的计划是公认的权威。

General creeds are mere declarations of prevalent doctrinal views, to which no assent beyond one's personal conviction need be given.声明仅仅是一般信条教义的流行意见,这是任何超越自己的个人信念需要给予同意。The two principal Baptist confessions of faith are the Confession of 1688, or Philadelphia Confession, and the New Hampshire Confession.这两个主要费斯巴普蒂斯招供认罪的1688年,或费城供述,以及新罕布什尔州的自白。 The Philadelphia Confession is the Westminster (Presbyterian) Confession (1646) revised in a Baptist sense.费城供认是西敏寺(长老)自白(1646)在浸会感觉修订。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.它最早出现在1677年,是在1688年再版,由1689年的英语浸信会大会批准,并通过了浸信会在费城在1742年,这种情况通常的名字为它的账户。 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.人们普遍接受了英国和欧盟国家的南浸信会,而北方各国更重视的是新罕布什尔州的自白。The latter was adopted by the New Hampshire State Convention in 1833.后者是通过新罕布什尔州会议于1833年。Its slight doctrinal difference from the Philadelphia Confession consists in a milder presentation of the Calvinistic system.它从费城供认轻微的教义的区别就在于一个温和的加尔文系统介绍。

Baptists hold that those only are members of the Church of Christ who have been baptized upon making a personal profession of faith.浸信会认为,这些不仅是基督的教会谁已后,使个人的职业信仰洗礼的成员。

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.他们同意在为违背圣经拒绝婴儿的洗礼,并在浸泡洗礼的唯一有效的方式接受。All children who die before the age of responsibility will nevertheless be saved.所有的孩子谁的责任年龄前死亡仍将被保存。 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.洗礼和圣体,只有两个圣礼,或条例,因为他们给他们打电话,这浸信会普遍承认,是不是生产性的宽限期,但都只是符号。 Baptism does not bestow, but symbolizes, regeneration, which has already taken place.洗礼不取予夺,但象征,再生,它已经发生了。

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.耶稣基督的圣体是不是真的存在;主的晚餐只是规定了作为信徒的生命的底气,基督的死。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).它是建立单独的基督的追随者,因此浸信会,从理论上讲,一般承认的只有他们自己的教会的成员,并排除外界(非公开交流)。 Open communion, however, has been practised extensively in England and is gaining ground today among American Baptists.开放式交流,但是,一直在英格兰和广泛实行正引起美国浸信会今天地面。

In church polity, the Baptists are congregational; ie each church enjoys absolute autonomy.在教堂政体,浸信会是公理,即每个教会享有绝对的自主权。Its officers are the elders or bishops and the deacons.委员会主席团成员为长老或主教和执事。The elder exercises the different pastoral functions and the deacon is his assistant in both spiritual and temporal concerns.老行使不同的职能和执事田园是他在精神和时间关注助手。These officers are chosen by common suffrage and ordained by councils consisting of ministers and representatives of neighbouring churches.这些人员都选择了通过全民公决和共同组成的部长理事会和邻近的教会代表受戒。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.教会可以在有需要时,协助另一所教堂上诉案件,它可以在困难,征询其他教会,但从来没有,即使在这种情况下,可以获取成员之一,聚集了另一种聚集的权威。 Much less can a secular power interfere in spiritual affairs; a state church is an absurdity.更不可能是一个世俗政权干涉精神事务,一国的教会是一个荒谬的。


(1) The Baptists in the British Isles(1)在不列颠岛上的浸信会

Persons rejecting infant baptism are frequently mentioned in English history in the sixteenth century.者拒绝婴儿的洗礼,是英国历史上经常提到,在16世纪。We learn of their presence in the island through the persecutions they endured.我们学习他们在他们所遭受的迫害,通过该岛的存在。As early as 1535 ten Anabaptists were put to death, and the persecution continued throughout that century.早在1535年十再洗礼派提出了死刑,并持续整个二十世纪的迫害。The victims seem to have been mostly Dutch and German refugees.受害者似乎已大多荷兰和德国的难民。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.什么样的影响,他们在传播他们的观点是不知道产生,但是,作为一个必然结果,成为浸会原则,通过他们,在英国人眼中不能接受的新奇少。 The first Baptist congregations were organized in the beginning of the seventeenth century.第一浸信会教友已举办了十七世纪初。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.几乎在一开始,面额分为“阿民念主义”,或“将军”,因为他们在基督的救赎的普遍性信仰命名浸信会,以及“加尔文主义”或“特殊”浸信会,谁主张,基督的救赎的用意是为单独的选举。 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.总务浸信会的起源是与约翰史密斯(草1612),一个在盖恩斯伯勒,林肯郡,它已经从英国教会分离教会牧师的名字。 About 1606, pastor and flock, to escape persecution, emigrated to Amsterdam, where they formed the second English congregation.关于1606年,牧师和羊群,为了躲避迫害,移民到荷兰阿姆斯特丹,在那里他们成立了第二次英语众。In 1609, Smyth, owing possibly in some measure to Mennonite influence, rejected infant baptism, although he retained affusion.1609年,史密斯,由于在一定程度上可能影响到门诺,拒绝婴儿的洗礼,虽然他保留注水。In this he was supported by his church.在此,他表示支持他的教会。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.会众的一些成员返回英国(1611或1612)下Helwys(约1550至1616年)的领导下,在伦敦成立的第一浸信会社区的核心。 Persecution had abated, and they do not seem to have been molested.迫害已经减弱,并且他们似乎并没有被骚扰。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.到1626年在英格兰有五个一般浸信会教堂的不同部分;由1644年,他们增加了,它是说,四七;和1660年该机构的成员已经达到了约20000。 It was between 1640 and 1660 that the General Baptists began to claim that immersion was the only valid mode of baptism.这是1640年和1660年之间,总浸信会开始声称浸泡是唯一有效模式的洗礼。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).他们遭到迫害,由查尔斯二世(1660年至1685年),但宽容的法案(1689年)所带来的救济和公认的第三个不同面额(长老会,无党派人士,以及浸信会)浸信会。 In the eighteenth century, Anti-Trinitarian ideas spread among the General Baptists, and by 1750, many, perhaps the majority of them, had become Unitarians.早在十八世纪,分散在一般浸信会,与反三位一体的思想通过1750年,很多,也许他们中的绝大多数人已成为唯一神教派。 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.作为一个伟大的卫斯理在十八世纪下半复苏的结果,新的宗教活动,体现了广大浸信会本身。

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)组织成一般浸信会,其中新建连接的正统部分。The latter appellative soon disappeared, as the "Old Connection", or unorthodox party, gradually merged into the Unitarian denomination.后者称谓很快就消失了,因为“旧的连接”,或非正统党逐渐合并成统一世界面额。 In 1816, the General Baptists established a missionary society.1816年,建立了一般浸信会传教士的社会。Their doctrinal differences with the Particular Baptists gradually disappeared in the course of the nineteenth century, and the two bodies united in 1891.他们与特定的浸信会教义差异逐渐消失在十九世纪期间,这两个机构在1891年美国。The Particular Baptists originated shortly after the General Baptists.尤其是浸信会的起源后不久,一般浸信会。Their first congregation was organized in 1633 by former members of a London "Separatist Church", who seceded and were re-baptized.他们首先聚集在1633年举办了由伦敦一个“分裂教会”,谁分裂,被重新受洗前成员。Mr. John Spillsbury became their minister.约翰先生Spillsbury成为他们的部长。In 1638 a second secession from the original church occurred, and in 1640 another Particular Congregation was formed.1638年,从最初的教堂发生第二次分裂,并在1640年另一个特定聚集,形成。The opinion now began to be held that immersion alone was real Baptism.该意见现在开始被认为是真实的洗礼单独浸泡。Richard Blunt was sent to the Netherlands to be duly immersed.理查德布兰特被送往荷兰妥之中。On his return he baptized the others, and thus the first Baptist church in the full meaning of the term was constituted in 1641.在他的回报,他受洗的人,因此,首先在这个词的全部意义浸信会教堂是在1641年组成。 In 1644 there were seven Particular Baptist churches in London.1644年,有七个在伦敦的特殊浸信教会。They drew up a confession of faith (1644), which was republished in 1646.他们制定了一个认罪的信仰(1644年),这是在1646年再版。The Particular Baptists now rapidly increased in numbers and influence.现在的特浸信会迅速增加,在数量和影响力。Some of them held prominent positions under Cromwell.他们中的一些持有克伦威尔显着位置。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.与后者的军队浸信会来到爱尔兰,在那里从来没有面额蓬勃发展,以及苏格兰,在那里只花了1750年后,深深扎根,并采取了一些特殊的做法。 Wales proved a more fruitful soil.威尔士证明了一个更加丰硕的土壤​​。A church was founded at or near Swansea in 1649.教堂始建于1649年达到或接近斯旺西。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.在英联邦的时间(1649年至1660年),乘以由于该瓦瓦苏鲍威尔(1617年至1670年)成功的说教教会,浸信会和数量,所有的加尔文,是今天在威尔士和Monmouthshire比较大。 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".谁遭受的查尔斯二世下浸会造成迫害突出的男子之一是约翰班扬(1628年至1688年)中,“天路历程”的作者。 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18世纪的前一部分,尤其是浸信会损伤他们对自己的教学,这使他们的传教活动,并谴责对宿命论接壤加尔文元素过分强调自己的事业。 The Wesleyan revival brought about a reaction against the deadening influence of ultra-Calvinism.卫斯理的复兴带来了对超加尔文隔音材料的影响反应。Andrew Fuller (1754-1815) and Robert Hall (1764-1831) propounded milder theological views.安德鲁富勒(1754年至1815年)和罗伯特霍尔(1764年至1831年)propounded较温和的神学观点。 The Baptist Home Mission Society was formed in 1779.浸会首页传教会成立于1779年。In 1792 the foundation of the Baptist Missionary Society at Kettering, Northamptonshire, inaugurated the work of missions to the heathen.1792年,浸会传教士协会在凯特林,北安普敦郡的基础上,开创了工作任务的异教徒。 In this undertaking William Carey (1761-1834) was the prime mover.在这项事业中威廉凯(1761年至1834年)是主要推动者。 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.也许是最杰出的英国十九世纪浸信会传道人司布真(1834年至1892年),其每周出版,并有了大型流通讲道。 In recent years, the Baptists created a "Twentieth Century Fund," to be expended in furthering the interests of the denomination.近年来,浸信会创造了“20世纪基金”,将在进一步的面额的利益花费。

(2) The Baptists in the United States(2)在美国的浸信会

The first Baptist Church in the United States did not spring historically from the English Baptist churches, but had an independent origin.第一浸信会在美国历史上从没有春天的英语浸信会教堂,但有一个独立的起源。It was established by Roger Williams (c. 1600-83).它由威廉斯(约一六○○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.威廉斯曾是英国教会,谁,由于他的分裂主张,在逃往美国寻求宗教自由部长。He landed at Boston (February, 1631), and shortly after his arrival was called to be minister at Salem.他降落在波士顿(二月,1631),他在抵达后不久被称为是在塞勒姆部长。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.某些观点,例如他对世俗权力剥夺权利发表纯宗教的罪行和他的美国马萨诸塞州的殖民地宪章为草芥的谴责,使其与他的民事当局发生冲突。 He was summoned before the General Court in Boston and refusing to retract, was banished (October, 1635).他被传唤前一般法院在波士顿,并拒绝收回,被放逐(十月,1635)。He left the colony and purchased from the Narrangansett Indians a tract of land.他离开了殖民地,并从Narrangansett印第安人一块土地购买。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.其他殖民者很快就加入了他,解决,这是在美国是对宗教信仰自由的原则建立完整的第一位,成为普罗维登斯市。 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.威廉姆斯在1639年推翻了他在婴儿期接受洗礼的价值,并通过伊齐基尔霍利曼,一个前成员的塞勒姆丘奇受洗。Williams then baptized Holliman with ten others, thus constituting the first Baptist church in the New World.威廉姆斯则有十人霍利曼洗礼,从而构成了在新的世界第一浸信会教堂。A second church was founded shortly after (c. 1644) at Newport, Rhode Island, of which John Clarke (1609-76) became the pastor.第二个教会成立后不久(约1644年)在新港,罗德岛州,其中约翰克拉克(1609年至1676年)成为牧师。 In the Massachusetts Colony, from 1642 onward, Baptists, because of their religious views, came into conflict with the local authorities.在马萨诸塞州的殖民地,来自1642年起,浸信会,因为他们的宗教观点,将与地方当局的冲突。 A law was passed against them in 1644.通过了一项法律对他们在1644年。In spite of this, we find at Rehoboth, in 1649, Baptists who began to hold regular meetings.尽管如此,我们发现在河伯,在1649年,浸信会谁开始定期举行会议。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,约翰迈尔斯,谁移居他从斯旺西,威尔士,定居在同​​一地点,日期在马萨诸塞州的大多数作家从他到达的时间第一浸信会教堂设立浸信会教堂。 The community removed in 1667 to a new site near the Rhode Island frontier, which they called Swansea. 1667年取消了社区附近的一个边境罗德岛新址,他们称之为斯旺西。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.第一浸信会教堂在波士顿成立于1665年,和第一个在缅因州,马萨诸塞州的一部分,然后组织,成立于1682年完成。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.后者的成员帐户的迫害,对此他们仍然受到,在1684年转移到查尔斯顿,南卡罗来纳,并创办南方的第一浸信会教堂。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).在格罗顿教堂(1705年)是在康涅狄格州,那里有存在于作为大觉醒(1740年)已知的宗教复兴的开始四个第一。

During the period of these foundations in New England, Baptists appeared also in New York State, at least as early as 1656.在新英格兰这些基础时期,浸信会,也出现在纽约州,至少早在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.该建立的第一座教堂的确切日期还没有确定的,但它是在十八世纪初,很可能。From 1684 on, churches also appeared in Pennsylvania, New Jersey, and Delaware.从1684年起,教会也出​​现在宾夕法尼亚州,新泽西州和特拉华州。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,曾在宾夕法尼亚州第一个(1684年)和米德尔敦元首在新泽西州(1688)名单。A congregation was organized also in 1688 at Pennepek, or Lower Dublin, now part of Philadelphia.聚集在1688年还举办了在Pennepek,或较低的都柏林,现在费城的一部分。The latter churches were to exert very considerable influence in shaping the doctrinal system of the largest part of American Baptists.后者教堂被施加在塑造美国浸礼会的最大部分理论体系影响力很大。

Philadelphia became a centre of Baptist activity and organization.费城成为浸会活动和组织中心。Down to about the year 1700 it seemed as if the majority of American Baptists would belong to the General or Arminian branch.1700年下降了约它好像是美国浸信会的大多数将属于一般或阿民念主义分支。Many of the earliest churches were of that type.最早的教会许多人是该类型。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.但是,只有建立了特殊浸信教会,约在费城,而这些通过在1707年费城协会,相互促进它们之间的交往,基金会成为一个强大的中央组织有关哪些其他浸信会教堂反弹。 As a result, we see today the large number of Particular (Regular) Baptists.因此,我们今天看到了特定的(普通)浸信会多。 Until the Great Awakening, however, which gave new impetus to their activity, they increased but slowly.直到大觉醒,然而,这提供了新的动力,他们的活动,他们增加但速度缓慢。Since that time their progress has not been seriously checked, not even by the Revolution.自那时以来,他们的进度并没有受到严重遏制,甚至不是由革命。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.诚然,合和,新泽西州,他们的第一个教育机构于1756年设立的,在战争中失踪学院,但罗得岛大学,于1764年包车,幸存下来,并于1804年布朗大学。 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).其他教育机构,只提及早先,均在十九世纪初成立于:沃特维尔(现科尔比)学院,缅因州,1818年,高露洁大学,汉密尔顿,纽约,在1820年和1821年,哥伦比亚大学在华盛顿州(现undenominational乔治华盛顿大学)。

Organized mission work was also undertaken at about the same time.有组织开展团的工作也几乎在同一时间。 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“将军传教士公约在美国,为外国使团浸会教”成立于费城。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.它于1845年分裂,形成了“美国浸信会传教士联盟”为北,与目前头在波士顿宿舍,和“美南浸信会”,用头在里士满(弗吉尼亚州)宿舍,和亚特兰大(佐治亚州),为外国使团和家庭分别。 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. 1832年,“美国浸信会首页传教会”,主要是为西方国家的意图,在纽约举办的地方仍然有它的总部。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". 1824年,“浸会大会书社”成立于华盛顿,1826年迁到费城,并在1840年成为“美国浸信会出版协会”。The Regular Baptists divided in 1845, not indeed doctrinally, but organically, on the question of slavery.分为经常浸信会于1845年,不是确实教义,而是有机,关于奴隶制问题。Since that time, attempts at reunion having remained fruitless; they exist in three bodies: Northern, Southern, and Coloured.自那时起,在团聚的尝试后仍然无果而终,他们中存在的三个机构:北,南,设色。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."北浸信会构成5月17日,1907年,在华盛顿,一个代表机构,称为“北浸信会”,其目的是“给教会重要的事情后,和一般的宗教和道德表示有兴趣在其选区的情绪“。 Governor Hughes of New York was elected president of the new organization.纽约州长休斯当选为新组织的主席。

(3) The Baptists in Other Countries(3)在其他国家的浸信会

(a) America(一)美国

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.最早在加拿大自治领浸信会教堂举办了霍顿,新斯科舍省,在1763年,由牧师埃比尼泽莫尔顿新英格兰。This church, like many of the earlier ones, was composed of Baptists and Congregationalists.这就像较早的许多教会,是由浸信会和公理。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.来自新英格兰和苏格兰和热心传福音,如西奥多赛斯哈丁,谁辛劳,在从1795年到1855年的沿海省份,工作移民的涌入,尽快增加在该国的浸信会人数。 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.在十八世纪末期的标志是一个复兴的时期,这在1800年编写了“新斯科舍和新不伦瑞克省浸信会教堂协会”的形成。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,一个传教士协会成立,并在每行的组织工作是继续在整个十九世纪,越来越多的影响力和数字与浸信会迅速进行。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年以前存在的一些社团被合并在“浸信会的安大略省和魁北克省”,其各部门的工作是:首页任务,外国使团,出版物,教会华厦,其中可能会提到加拿大浸信会的教育机构等阿卡迪亚大学(创建于1838年),伍德斯托克学院(成立于1860年),多伦多大学和麦克马斯特(包车1887)。 Moulton College for women (opened 1888) is affiliated to the last mentioned institution.莫尔顿学院为妇女(1888年开业)是附属于最后提到的机构。In other parts of America the Baptists are chiefly represented in the countries colonized by England.在美国其他地方的浸信会代表主要由英国殖民统治的国家。Thus we find a Baptist church in Jamaica as early as 1816.因此,我们发现像1816年初在牙买加浸信会教堂。In Latin America the Baptist churches are not numerous and are of missionary origin.在拉丁美洲,浸信会教堂并不多和传教士成因。Recently, the Northern Baptists have taken Porto Rico as their special field, while the Southern Baptist Convention has chosen Cuba.近日,北浸信会已采取作为它们的特殊领域波多黎各,美南浸信会,而选择了古巴。

(b) European Continent(二)欧洲大陆

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".在德国浸信会教堂的创始人是约翰总理Oncken,其独立的圣经研究使他采取浸会意见几年前,他接受了一个“信徒的洗礼”的机会。 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.顺便说一句听说有一个美国浸信会,乙西尔斯,正在推行他的研究在柏林,他沟通,他和他在汉堡洗礼,在1834年六人了。 His activity as an evangelist drew new adherents to the movement.他作为一个传道活动吸引新信徒的运动。The number of the Baptists increased, in spite of the opposition of the German state churches.作者:浸信会增多,在教会的反对,尽管德国国家。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.仅在普鲁士的相对宽容延长,直至帝国的基础,他们带给他们的几乎无处不在,他们的宗教活动的自由。A Baptist theological school was founded in 1881 at Hamburg-Horn.浸信会神学院创办于1881年在汉堡喇叭。From Germany the Baptists spread to the neighbouring countries, Denmark, Sweden, Switzerland, Austria, Russia.从德国蔓延到邻国的浸信会,丹麦,瑞典,瑞士,奥地利,俄罗斯。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.无处关于欧洲大陆已经是如此成功的浸信会在瑞典,其数量较大,甚至比今天在德国标记。The Swedish Baptists date from the year 1848, when five persons were baptized near Gothenburg by a Baptist minister from Denmark.瑞典浸信会的日期从1848年,当哥德堡附近有五人来自丹麦的洗礼浸信会牧师。Andreas Wiberg became their great leader (1855-87).安德烈亚斯Wiberg成了他们的伟大领袖(1855年至1887年)。They have had a seminary at Stockholm since 1866.他们有一个自1866年在斯德哥尔摩神学院。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.在拉美国家的浸信会永远站稳脚跟,尽管特殊浸信教会似乎已经存在了1646年在法国,一个神学学校在该国成立于1879年。

(c) Asia, Australasia, and Africa(三)亚洲,大洋洲和非洲

William Carey first preached the Baptist doctrine in India in 1793.威廉凯鼓吹在1793年首次在印度浸信会的教义。India and the neighbouring countries have ever since remained a favourite field for Baptist missionary work and have flourishing missions.印度和邻国自从仍然是浸信会的传教工作最喜欢的领域,并已蓬勃发展任务。Missions exist also in China, Japan, and several other Asiatic countries.代表团成员还存在着在中国,日本和其他几个亚洲国家。 The first Baptist churches in Australasia were organized between 1830 and 1840 in different places.在大洋洲第一浸信会教堂举办了1830年和1840年之间在不同的地方。Immigration from England, whence the leading Baptist ministers were until very recently drawn, increased, though not rapidly, the numbers of the denomination.从英国移民,那里的领导浸会部长​​们直到最近得出,增加,虽然不是很快,面额数字。During the period which elapsed between 1860 and 1870, a new impulse was given to Baptist activity.在1860年和1870年之间的时间过去了,一个新的动力给予了浸会活动。Churches were organized in rapid succession in Australia, and missionary work was taken up in India.教会在澳大利亚举办了连续快速,和传教工作在印度注册。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.两个主要障碍在抱怨说,世界浸信会的一部分,是国家社会主义,即在行政权力过分集中,以及忠诚要严格教派的原则和做法。 The Baptist churches of the African continent are, if we except South Africa, of missionary origin.非洲大陆的浸信会教堂,如果我们除南非,传教士的起源。The Negro Baptists of the United States had at an early date missionaries in this field.美国的黑人浸信会曾在这一领域中早日传教士。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.双色男子,洛特凯里,前奴隶,和科林蒂格,成立于1820年为利比里亚帆;那里的第一座教堂是在1821年举办。Today we find Baptist missions in various parts of Africa.今天,我们发现在非洲各地浸会任务。


Side by side with the larger body of Baptists, several sects exist.通过与大机构的浸信会并排,几个教派存在。They are found chiefly in the United States.他们发现,主要在美国。

(1) The Baptist Church of Christ originated in Tennessee, about 1808, and spread to several other Southern States.(1)基督的浸信会起源于美国田纳西州,大约1808年,并蔓延到几个其他南方国家。 Its doctrine is a mild form of Calvinism, with belief in a general atonement and admission of feet-washing as religious ordinance.其学说是一种温和的加尔文与一般的赎罪和脚作为信仰宗教条例洗涤入场。[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.] [圣餐,8254港币卡罗尔博士说,公认的权威,其统计数据,在“基督教主张”出版(纽约,1907年1月17号,第98页),我们应引为这些教派。]

(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,基督,或基督徒弟子,可以追溯到作为一个独特的宗教机构在十九世纪初。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.他们是该运动的产物,在这表现在美国的一些宗教教派本身同时在圣经仅支持无信条。Thomas Campbell (1763-1854) and Alexander Campbell (1788-1866), father and son, became the leaders of the movement.托马斯贝尔(1763年至1854年)和亚历山大坎贝尔(1788年至1866年),父亲和儿子,成为该运动的领导人。 (Communicants, 1,264,758). (圣餐,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(从德国屯垦,蘸),德国浸信会,或是弟兄,是成立于德国的亚历山大麦克约1708。Between 1719 and 1729 they all emigrated to the United States and settled mostly in Pennsylvania. 1719年和1729年之间,他们都移民到美国,定居在宾夕法尼亚州居多。They are found today in many parts of the Union, but divisions have taken place among them.他们发现,今天在该联盟的许多地方,但它们之间的分歧已发生。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.)他们实行了三倍浸泡,将其共融的服务,这是之前由爱德在晚上,并寻求过于简单,在他们的社会交往,服装等朴素(会员121194)。

(4) The Freewill Baptists correspond in doctrine and practice to the English General Baptists, but originated in the United States. (4)任意浸信会对应在理论和实践的英语一般浸信会,但在美国起源。They exist in two distinct bodies.它们存在于两个不同的机构。The older was founded in North Carolina and constituted an association in 1729.老始建于北卡罗莱纳州在1729年组成的一个协会。 Many of its members subsequently joined the Regular Baptists.它的许多成员随后加入经常浸信会。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.这些谁没有团结后来被称为“自由威勒斯”和“原始任意浸信会”之后,并在两个卡罗来纳州发现。 The larger body of the "Freewill Baptists" was founded in New Hampshire.而“自由意志浸信会”更大的机构成立于新罕布什尔州。 Benjamin Randall organized the first church at New Durham in 1780.本杰明兰德尔在1780年举办了第一座教堂在新达勒姆。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).在整个新英格兰地区和西方面额的蔓延,并于1841年加入了“自由共融浸信会”纽约(增加55教堂和2500名成员)。 It maintains several colleges and academies, and has changed its official name to "Free Baptists".它保持几所高校,科研院所,并改变它的正式名称为“自由浸信会”。The American General Baptists are in substantial doctrinal agreement with the Freewill Baptists.美国通用浸信会在重大理论与任意浸信会的协议。(Membership: Original Freewill Baptists, 12000; Freewill Baptists, 82,303; General Baptists, 29,347.) (会员:。原始任意浸信会,12000;任意浸信会,82303;一般浸信会,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)旧双种子在-的-精神命定的浸信会在摩尼教的教义,认为有两种种子,一种良好的和邪恶的。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).该学说是记入丹尼尔帕克,谁在欧盟不同地区的辛劳,在十九世纪(12851圣餐)上半年。

(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)原始浸信会,也被称为老派,反使命感和硬壳,浸信会构成这是反对的任务,周日学校教派,和一般人的宗教机构。They arose about 1835 (126,000 communicants).他们产生了关于1835年(126000圣餐)。

(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),单独和美国浸信会基金会的结果,无论是直接或调解所对十八世纪Whitefield的复兴运动有些浸信会采取的态度,(独立浸信会,6479;美国浸信会,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.(8)第七日浸信会从不同的浸信会的信条一般只在其一周作为主遵守第七日安息日。They appeared in England in the latter part of the sixteenth century under the name of "Sabbatarian Baptists".他们在英国出现在以“Sabbatarian浸信会”的名义十六世纪后半叶。Their first church in this country was organized at Newport, RI in 1671.他们在这个国家的第一座教堂是有组织在新港,罗德岛在1671年。 In 1818 the name Seventh Day Baptists was adopted (Communicants, 8493).在1818名第七天浸信会获得通过(圣餐,8493)。

(9) The Six-principle Baptists are a small body and date from the seventeenth century.(9)六原则浸信会是一个小天体,从十七世纪。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.他们是所谓的从他们的信条在希伯来书所载,六学说,六,1-2:(一)懊悔死行;(二)对上帝的信仰;(三)学说的洗礼;(四)。征收手中;(e)在死者复活;(六)永恒的判断。 (858 communicants). (858圣餐)。

(10) The Winebrennerians or Church of God were founded by John Winebrenner (1797-1860) in Pennsylvania, where their chief strength still lies. (10)Winebrennerians或上帝教会的成立是由约翰Winebrenner(1797年至1860年)在宾夕法尼亚州,在那里他们的主要力量还是谎言。 The first congregation was established in 1829.第一众成立于1829年。The Winebrennerians admit three Divine ordinances: baptism, feet-washing, and the Lord's Supper (41,475 communicants).该Winebrennerians承认三个神圣的条例:洗礼,脚洗,和主的晚餐(41475圣餐)。


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.据美国浸信会年鉴,每年发表在费城,有在1907年,不包括未成年人浸会教派,5736263世界浸信会。They had 55,505 churches and 38,216 ordained ministers.他们有55505教堂和38216受戒部长。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.计算在北美4974014成员的面额;在与教会财产价值一万〇九百九十六点〇六一万美元美国4812653;和加拿大117842。 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浸信会(在瑞典,德国44656 33790 434751在英国,在俄罗斯24132)564670欧洲,亚洲,155969;澳大利亚,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.港币卡罗尔博士的统计报表,上面已经提到,信贷经常浸信会一起在美国十一个分公司与面额为1906年的五百一十四万零七百七十〇成员,教堂和54566,38010部长,经常浸信会,北区,1113222;南,1939563,有色,1779969。 The divisions in the bibliography correspond to the divisions of the article.在文献学的部门对应于文章的分歧。

Publication information Written by NA Weber.出版信息写不适用韦伯。Transcribed by Robert H. Sarkissian.转录由罗伯特H萨尔基相。The Catholic Encyclopedia, Volume II.天主教百科全书,第二卷。Published 1907.1907年出版。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, 1907.Nihil Obstat,1907年。Remy Lafort, STD, Censor.人头马lafort,性病,检查员。Imprimatur.认可。+John M. Farley, Archbishop of New York+约翰米farley,大主教纽约


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.一强,系统神学(三维版,纽约,1890年。)沙夫,教义的基督教(纽约,1877年),我,845-859;三,738-756;麦克林托克性强,的bibl cyclopedia的。 ,Theol。,和传道书。Lit.点燃。(New York, 1871), I, 653-660; CATHCART.(纽约,1871年),我,653-660;卡斯卡特。The Baptist Encyclopedia (Philadelphia, 1881).浸会大百科全书(费城,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)克罗斯比,英国浸信会(伦敦,1738年至1740年)的历史;艾维米,一个英语浸信会(伦敦,1811至30年)的历史;泰勒的英语一般浸信会(伦敦历史,1818);阿米蒂奇,在浸信会(纽约,1887年)的历史;韦德,在教会系列故事之浸信会(纽约,1903年)。 (2) NEWMAN, A History of the Baptist Churches in the United States (4th ed., New York, 1902) in Am. (2)纽曼在美国浸信会教堂史(第四版。,纽约,1902年)在AM。Church Hist.教会历史。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).丝氨酸,二,bibliog,西十五。伯雷奇,一个在新英格兰(费城,1894年)浸信会的历史;。韦德,在中东国家(费城,1898年)的浸信会的历史;史密斯是历史在(费城,1900年)西方国家的浸信会,莱利,在浸信会在(费城,1899年)南部国家历史。 (3) NEWMAN, A century of Baptist Achievement (Philadelphia, 1901); LEHMAN, Geschichte der deutsch. (3)纽曼浸信会成就(费城,1901年)世纪,雷曼,史德的德国人。Baptisten (Hamburg, 1896); SCHROEDER, History of the Swedish Baptists, (New York, 1898). Baptisten(汉堡,1896年);施罗德,瑞典浸信会的历史,(纽约,1898年)。III.三。CARROLL, The Religious Forces of the United States (New York, 1893) in Amer.卡罗尔,美国在阿米尔(纽约,1893年)宗教势力。 Church Hist.教会历史。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;泰勒的基督信徒在同一系列,第十二章,1-162(纽约,1894年);斯图尔特,​​对任意浸信会(多佛尔,新罕布什尔州,1862年)的历史。


Jewish Viewpoint Information犹太观资料

A Christian denomination or sect denying the validity of infant-baptism or of any baptism not preceded by a confession of faith.一个基督教宗派或教派否认婴儿洗礼或不信仰的洗礼供认之前任何效力。Baptists and their spiritual progenitors, the Anabaptists of the sixteenth century (including the Mennonites), have always made liberty of conscience a cardinal doctrine.浸信会和他们的精神祖先,在十六世纪(包括门诺教派)的Anabaptists,一直由良知自由基数学说。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.巴尔塔萨Hubmaier,再洗礼派领袖,在他的“异教徒和他们的燃烧器”(1524),道,不仅坚持异端基督徒,但也土耳其人和犹太人是韩元真理道德劝说本身并不因火灾或剑;但作为一个天主教徒,但在几年前,他曾在合作中的一个犹太会堂的破坏和雷根斯堡的犹太人从城市驱逐出境。 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.汉斯Denck和路德维希Hetzer之间的反十六世纪,谁曾花了不少时间Pedobaptists最学术学习希伯来文和阿拉姆语制作,在1527年,来自希伯来文的先知功德无量的翻译,以及拟一对犹太人的使命。 Their early death prevented the execution of this purpose.他们早期死亡阻止这样做的目的执行。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.门诺的荷兰,谁成为在十七世纪的富裕,有如此广泛的胸襟和慈善事业,他们作出了很大贡献迫害犹太人的救济。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.在英格兰,亨利Jessey,其中最的十七世纪(1645起)几十年中,浸会部长知道了一个,是一个希伯来文和阿拉姆语,以及对他的时间被压迫希伯来热心朋友的热心的学生。

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.英国和美国,第七日从十七世纪起,浸信会,都坚持长期义务的基督徒遵守犹太教的安息日,并取得了这一义务,他们的信条的显着特点。 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.在安息日,特别是那些实践信徒的洗礼,许多都与犹太教仍然有更多的共同点比第七日浸信会适当的,他们的弥赛亚王国思想在许多方面是犹太人。 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.罗得岛殖民地是由威廉斯和约翰克拉克,一时间在他的生活相联系,并与后者前者的浸信会,对良心自由的原则。Jews early availed themselves of the privileges thus offered, and became influential citizens.犹太人早利用了这样的特权提供自己,并成为有影响力的公民。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.在十八世纪后半叶,浸信会被首要在民事和宗教的自由在整个(美国)英国殖民地的斗争,并浸信会在很大程度上是因为,在美国宪法对宗教的测试规定,任何形式的。

Joseph Jacobs, AH Newman约瑟夫雅各布斯,啊纽曼
Jewish Encyclopedia犹太百科全书

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.参考书目:纽曼反Pedobaptism,1897年的历史; Brons,Ursprung,Entwickelung,明镜Taufgesinnten有限公司Schicksale奥德Mennoniten,1884年,凯勒,艾因Apostel明镜Wiedertäufer(Joh. Denck),1882年,米勒,Gesch。der Bernishen Täufer, 1895; Ivimey, Hist.明镜Bernishen Täufer,1895年;艾维米,组织胺。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英语浸信会,1811年至1818年;奥斯卡斯特劳斯学,威廉斯,1894年;啊纽曼在美国,2版浸信会教堂的历史,1898.JAHN。

Also, see:此外,见:
Baptism 洗礼

London Baptist Confession伦敦浸信自白
London Confession - Text伦敦自白-文本
Westminster Confession西敏寺自白
New Hampshire Confession新罕布什尔州的自白

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