Teolojia ya Kibaptisti na Mafundisho Yake Bainifu — Sehemu ya 3: Ubatizo wa Waumini: Maana, Wanaostahili na NamnaBaptist Theology and Distinctive Doctrines — Unit 3: Believer's Baptism: Meaning, Subjects, and Mode

Mstari MkuuKey Verse

"Basi tulizikwa pamoja naye kwa ubatizo huo wa mauti yake; ili, kama vile Kristo alivyofufuliwa katika wafu kwa utukufu wa Baba, vivyo hivyo sisi nasi tupate kuenenda katika upya wa uzima." (Warumi 6:4, SUV)"Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life." (Romans 6:4, NKJV)

Malengo ya KujifunzaLearning Objectives

Utakapomaliza kipindi hiki, unapaswa kuweza:When you finish this unit, you should be able to:

1. Kueleza ubatizo unamaanisha nini na haufanyi nini, kulingana na Agano Jipya.1. Explain what baptism means and what it does not do, according to the New Testament.

2. Kuonyesha kutoka katika Maandiko kwamba wanaostahili kubatizwa ni wale walioamini.2. Show from Scripture that the proper subjects of baptism are those who have believed.

3. Kuonyesha kutoka katika neno la Kigiriki na masimulizi ya Agano Jipya kwamba namna ya ubatizo ni kuzamishwa.3. Show from the Greek word and from the New Testament accounts that the mode of baptism is immersion.

4. Kutaja hoja kuu za ubatizo wa watoto wachanga na wa kunyunyiza, na kutoa majibu ya Kibaptisti kwa haki.4. State the main arguments for infant baptism and for sprinkling, and give the Baptist answers fairly.

5. Kujibu dai kwamba ubatizo ni lazima kwa wokovu, na kueleza jinsi mchungaji anavyoshughulikia hali maalum.5. Answer the claim that baptism is necessary for salvation, and explain how a pastor handles special cases.

Kwa Nini Wabaptisti Huitwa WabaptistiWhy Baptists Are Called Baptists

Jina "Mbaptisti" si ajali. Miongoni mwa imani zote zinazotufanya tulivyo, hakuna iliyo wazi zaidi kuliko hii: tunabatiza waumini, kwa kuwazamisha, baada ya kumtumaini Kristo. Wakristo wengine mara nyingi hututambua kwa zoea hili moja. Ni alama ya fundisho la kipindi kilichopita. Kanisa lililoundwa na waliozaliwa mara ya pili litabatiza wale waliozaliwa mara ya pili. Historia ya jinsi Wabaptisti walivyofikia mtazamo huu, ikiwa ni pamoja na mijadala ya awali kati ya Waseparatisti wa Kiingereza, imo katika Kozi ya 1. Katika kipindi hiki tunajifunza Maandiko yanasema nini.The name "Baptist" is not an accident. Among all the beliefs that make us who we are, none is more visible than this one: we baptize believers, by immersion, after they have trusted Christ. Other Christians often know us for this single practice. It is a mark of the doctrine of the last unit. A church made of the born again will baptize those who have been born again. The history of how Baptists came to this view, including the early debates among the English Separatists, is in Course 1. In this unit we study what Scripture says.

Wakatoliki wa Roma, Waothodoksi, Walutheri, Waanglikana, Wapresbiteri na Wamethodisti hubatiza watoto wachanga, na wengi hunyunyiza au kumwaga maji. Ni ndugu na dada zetu katika Kristo pale wanapomtumaini. Tunaeleza sababu zao kwa haki. Kisha tunaeleza kwa nini hatuwezi kuwafuata.Roman Catholics, Orthodox, Lutherans, Anglicans, Presbyterians and Methodists baptize infants, and many sprinkle or pour. They are brothers and sisters in Christ where they trust Him. We state their reasons fairly. Then we explain why we cannot follow them.

Ubatizo Unamaanisha NiniWhat Baptism Means

Wabaptisti wanafundisha kwamba ubatizo ni amri ya Kristo (ordinance). Amri hii ni tendo ambalo Kristo mwenyewe alilitaka kanisa lake lilitende. Wabaptisti wanapendelea neno hili kuliko "sakramenti," kwa sababu neno sakramenti mara nyingi hutumiwa kusema kwamba tendo lenyewe hutoa neema moja kwa moja. Sisi tunasema kwamba ubatizo ni ishara, na tendo la utii, na ushuhuda wa hadharani. Haukoshi kuokoa.Baptists teach that baptism is an ordinance of Christ. An ordinance is an act that Christ Himself commanded His church to practice. Baptists prefer this word to "sacrament," because the word sacrament is often used to say that the act itself conveys grace automatically. We say that baptism is a symbol, and an act of obedience, and a public testimony. It does not save.

Umeamriwa. Yesu alisema, "Basi, enendeni mkawafanye mataifa yote kuwa wanafunzi, mkiwabatiza kwa jina la Baba, na Mwana, na Roho Mtakatifu; mkiwafundisha kuyashika yote niliyowaamuru ninyi" (Mathayo 28:19-20). Mpangilio ni wazi: wafanye wanafunzi, wabatize, wafundishe. Mwanafunzi hufanywa kwanza.It is commanded. Jesus said, "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you" (Matthew 28:19-20). The order is plain: make disciples, baptize them, teach them. The disciple is made first.

Ni picha ya injili. Mstari wetu mkuu unasema kwamba katika ubatizo "tulizikwa pamoja naye" na tunafufuliwa "tupate kuenenda katika upya wa uzima." Kuingia chini ya maji kunaonyesha kifo na maziko ya Kristo na kufa kwetu kwa maisha ya zamani. Kupanda kutoka majini kunaonyesha ufufuo wake na uzima wetu mpya. Wakolosai 2:12 inasema vivyo hivyo: "Mkizikwa pamoja naye katika ubatizo, ambamo ndani yake mlifufuliwa pamoja naye, kwa imani ya nguvu za Mungu." Picha hiyo ni ya yule aliyekufa na kufufuka kweli pamoja na Kristo kwa imani.It is a picture of the gospel. Our key verse says that in baptism we are "buried with Him" and raised "to walk in newness of life." Going under the water pictures the death and burial of Christ and our death to the old life. Coming up pictures His resurrection and our new life. Colossians 2:12 says the same: "buried with Him in baptism, in which you also were raised with Him through faith in the working of God." The picture belongs to the one who has actually died and risen with Christ by faith.

Ni ungamo la hadharani. Katika kitabu cha Matendo, ubatizo ulikuwa njia ambayo mwamini mpya alisema mbele ya ulimwengu, "Mimi ni wa Yesu." Ni tendo la uaminifu. Katika nchi nyingi leo bado una gharama, na ubatizo wa mwamini unaweza kuwa hatua ya kwanza ya hadharani dhidi ya shinikizo la familia na jamii.It is a public confession. In the book of Acts, baptism was how a new believer said before the world, "I belong to Jesus." It is an act of loyalty. In many countries today it still costs something, and a believer's baptism may be the first public step against family and community pressure.

Ni mlango wa maisha ya kanisa. Katika Matendo 2:41 waumini walibatizwa kisha wakaongezwa kwenye kanisa. Kwa hiyo Wabaptisti wanataka ubatizo kabla ya ushirika wa kanisa. Tendo hilo halimfanyi mtu kuwa Mkristo. Linaashiria kuingia katika ushirika unaoonekana.It is the door to church life. In Acts 2:41 the believers were baptized and then added to the church. Baptists therefore require baptism before church membership. The act does not make a person a Christian. It marks the entrance into the visible fellowship.

Maungamo mawili ya Kibaptisti tunayojifunza yanakubaliana. Ungamo la Pili la London la mwaka 1689 linasema kwamba ubatizo ni kwa wale wanaoungama kwa kweli toba na imani, na kwamba njia sahihi ya kubatiza ni kwa kuzamisha. Ungamo la New Hampshire la mwaka 1833 linaeleza ubatizo kuwa ni kuzamishwa kwa mwamini ndani ya maji kwa jina la Baba, Mwana na Roho Mtakatifu. Baptist Faith and Message (Imani na Ujumbe wa Kibaptisti) 2000 linasema vivyo hivyo, na linaita ubatizo ishara ya imani ya mwamini katika Mwokozi aliyesulubiwa, akazikwa na kufufuka.The two Baptist confessions we study agree. The Second London Confession of 1689 says that baptism is for those who actually profess repentance and faith, and that the right way to baptize is by immersion. The New Hampshire Confession of 1833 describes baptism as the immersion of a believer in water in the name of the Father, the Son and the Holy Spirit. The Baptist Faith and Message 2000 says the same, and calls baptism a symbol of the believer's faith in a crucified, buried and risen Savior.

Nani Anapaswa Kubatizwa: WanaostahiliWho Is to Be Baptized: The Subjects

Wabaptisti wanasema kwamba waumini tu ndio wanaopaswa kubatizwa. Mifano yote ya Agano Jipya inaelekeza upande uleule.Baptists say that only believers are to be baptized. The New Testament examples all point the same way.

• Siku ya Pentekoste, "wale waliolipokea neno lake walibatizwa" (Matendo 2:41).• At Pentecost, "those who gladly received his word were baptized" (Acts 2:41).

• Samaria, "walipomwamini Filipo, alipohubiri habari njema za ufalme wa Mungu na jina lake Yesu Kristo, walibatizwa, wanaume kwa wanawake" (Matendo 8:12).• In Samaria, "when they believed Philip as he preached the things concerning the kingdom of God and the name of Jesus Christ, both men and women were baptized" (Acts 8:12).

• Katika nyumba ya Kornelio, wale waliolisikia neno walimpokea Roho Mtakatifu, na Petro kisha akauliza, "Je! Awezaye kuwazuia watu hawa wasibatizwe kwa maji, hao waliompokea Roho Mtakatifu kama sisi?" (Matendo 10:47).• At the house of Cornelius, those who heard the word received the Holy Spirit, and Peter then asked, "Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have?" (Acts 10:47).

• Mlinzi wa gereza la Filipi aliambiwa, "Mwamini Bwana Yesu, nawe utaokoka, wewe na nyumba yako," nao wote wakasikia neno la Bwana (Matendo 16:31-34).• The Philippian jailer was told, "Believe on the Lord Jesus Christ, and you will be saved, you and your household," and they all heard the word of the Lord (Acts 16:31-34).

• Huko Korintho, Krispo alimwamini Bwana pamoja na nyumba yake yote, na Wakorintho wengi waliosikia waliamini na kubatizwa (Matendo 18:8).• At Corinth, Crispus believed in the Lord with all his household, and many of the Corinthians hearing, believed and were baptized (Acts 18:8).

Hakuna mahali Agano Jipya linaposimulia mtoto mchanga akibatizwa, na hakuna mahali linapoamuru hivyo. Kila amri na kila mfano uliotolewa unaunganisha ubatizo na kusikia, toba na imani.Nowhere does the New Testament record an infant being baptized, and nowhere does it command it. Every command and example that is given connects baptism with hearing, repentance and faith.

Hoja ya Ubatizo wa Watoto WachangaThe Argument for Infant Baptism

Wale wanaobatiza watoto wachanga wana sababu nzito. Tunapaswa kuzijua vizuri.Those who baptize infants have serious reasons. We should know them well.

Hoja ya nyumba. Matendo 16:15 na 16:33, na 1 Wakorintho 1:16, zinasimulia ubatizo wa nyumba nzima. Wasomi fulani, miongoni mwao Joachim Jeremias, wamebishana kwamba nyumba hizo bila shaka zilijumuisha watoto wachanga. Wasomi wengine, miongoni mwao Kurt Aland, walibishana kinyume na hili, na wanahistoria hawajakubaliana. Jibu letu. Maandishi hayasemi kwamba kulikuwa na watoto wachanga wowote. Katika nyumba ya mlinzi wa gereza, wote walisikia neno na wote walishangilia, wakimwamini Mungu (Matendo 16:32-34). Katika nyumba ya Krispo, nyumba yote iliamini (Matendo 18:8). Neno "nyumba" haliambii ni nani alikuwa ndani yake. Kujenga fundisho juu ya uwezekano si njia salama ya kushughulikia Maandiko.The household argument. Acts 16:15 and 16:33, and 1 Corinthians 1:16, tell of the baptism of whole households. Some scholars, among them Joachim Jeremias, have argued that these households surely included infants. Other scholars, among them Kurt Aland, argued against this, and the historians have not agreed. Our answer. The text does not say there were any infants. In the jailer's house, all heard the word and all rejoiced, believing in God (Acts 16:32-34). At Crispus's house, the household believed (Acts 18:8). The word "household" does not tell us who was in it. To build a doctrine on a possibility is not a safe way to handle Scripture.

Hoja ya agano. Wakristo wa Reformed na wengine wanafundisha kwamba ubatizo umechukua nafasi ya tohara kama ishara ya agano la Mungu, na kwamba kwa kuwa watoto wachanga walitahiriwa, watoto wachanga wanapaswa kubatizwa. Wanaonyesha Wakolosai 2:11-12, ambapo tohara na ubatizo vimewekwa karibu. Jibu letu. Katika Agano la Kale, tohara iliashiria wanaume wa taifa, waliozaliwa katika ukoo wa Abrahamu. Lakini Agano Jipya linafanya ishara ya agano jipya kuwa alama ya wale waliozaliwa upya. Wakolosai 2 inazungumza juu ya tohara "isiyofanywa kwa mikono," kuuvua mwili wa dhambi, na kufufuliwa "pamoja naye kwa imani." Ishara hiyo inaenda pamoja na imani. Yeremia 31:34 inasema kwamba katika agano jipya wote watamjua Bwana. Na wanawake hawakutahiriwa kamwe, lakini walibatizwa (Matendo 8:12).The covenant argument. Reformed and other Christians teach that baptism has replaced circumcision as the sign of God's covenant, and that since infants were circumcised, infants should be baptized. They point to Colossians 2:11-12, where circumcision and baptism are placed near each other. Our answer. In the Old Testament, circumcision marked the males of a nation, born in the line of Abraham. The New Testament, however, makes the sign of the new covenant a mark of those who have been born again. Colossians 2 speaks of a circumcision "made without hands," the putting off of the sinful nature, and being "raised with Him through faith." The sign goes with faith. Jeremiah 31:34 says that in the new covenant all shall know the Lord. And women were never circumcised, yet they were baptized (Acts 8:12).

Baraka kwa watoto. Yesu alisema, "Waacheni watoto wadogo waje kwangu, msiwazuie" (Marko 10:14). Jibu letu. Tunakubali kwa furaha. Wabaptisti huwaleta watoto wao kwa Yesu kwa maombi na mafundisho na kuwaweka wakfu kwa Bwana. Lakini Yesu aliwabariki watoto. Hakuwabatiza. Tukio hilo linaunga mkono upendo kwa watoto, si ibada ya kiasi.The blessing of children. Jesus said, "Let the little children come to Me, and do not forbid them" (Mark 10:14). Our answer. We agree gladly. Baptists bring their children to Jesus in prayer and teaching and consecrate them to the Lord. But Jesus blessed the children. He did not baptize them. The scene supports love for children, not a rite.

Ushuhuda wa kanisa la kwanza. Origen na waandishi wa baadaye wanazungumza juu ya kubatiza watoto wachanga, na katika karne ya tatu zoea hilo lilikuwa la kawaida. Jibu letu. Mamlaka yetu ni Maandiko, si zoea la vizazi vya baadaye. Hata katika kipindi cha mapema, kulikuwa na mashaka. Tertullian, karibu mwaka 200, alishauri kuchelewesha ubatizo, ikiwa ni pamoja na kwa watoto wadogo. Zoea hilo lilikua pale imani ilipokua kwamba ubatizo huosha dhambi, ambalo ni fundisho tusiloweza kulikubali (tazama hapa chini).The witness of the early church. Origen and later writers speak of baptizing infants, and in the third century the practice was common. Our answer. Our authority is Scripture, not the practice of later generations. Even in the early period, there were doubts. Tertullian, around the year 200, advised delaying baptism, including for little children. The practice grew when the belief grew that baptism washed away sin, which is a doctrine we cannot accept (see below).

Namna: KuzamishaThe Mode: Immersion

Neno la Kigiriki baptizo lilitumika kwa kuchovya au kuzamisha kitu ndani ya kioevu, kama kuchovya kitambaa ndani ya rangi. Neno la kawaida la Kigiriki la kunyunyiza lilikuwa neno jingine (rantizo). Waandishi wa Agano Jipya walipotaka kusema "batiza," walichagua baptizo, nasi tunaamini walimaanisha kile neno lilimaanisha.The Greek word baptizo was used for dipping or plunging something into liquid, such as dipping cloth into dye. The ordinary Greek word for sprinkling was another word (rantizo). When the New Testament writers wished to say "baptize," they chose baptizo, and we believe they meant what the word meant.

Matukio ya Agano Jipya yanalingana na kuzamisha:The New Testament scenes fit immersion:

• Yohana alibatiza Ainon karibu na Salimu "kwa sababu palikuwa na maji mengi huko" (Yohana 3:23).• John baptized at Aenon near Salim "because there was much water there" (John 3:23).

• Yesu, "mara alipokwisha kubatizwa, alipanda kutoka majini" (Mathayo 3:16; linganisha Marko 1:9-10).• Jesus, "when He had been baptized, came up immediately from the water" (Matthew 3:16; compare Mark 1:9-10).

• Filipo na Mwethiopia "wakashuka ndani ya maji," na baadaye "walipopanda kutoka majini" (Matendo 8:38-39).• Philip and the Ethiopian "went down into the water," and afterward "came up out of the water" (Acts 8:38-39).

• Paulo anatumia picha ya maziko na ufufuo (Warumi 6:4; Wakolosai 2:12). Kunyunyiza hakuonyeshi maziko.• Paul uses the picture of burial and resurrection (Romans 6:4; Colossians 2:12). Sprinkling does not picture burial.

Wabaptisti wanaongeza kwamba waandishi wa kwanza kabisa wa Kikristo pia wanaeleza hivyo. Mwongozo wa kanisa wa mapema sana unaoitwa Didache (labda mwishoni mwa karne ya kwanza au mwanzoni mwa ya pili) unaagiza kwamba ubatizo ufanywe katika maji yanayotiririka, na kama hakuna, katika maji mengine, na ikiwa hakuna kati ya hayo mawili linalotosha, ndipo maji yamwagwe mara tatu juu ya kichwa. Hii inaonyesha kwamba kuzamisha ilikuwa zoea la kawaida na kumwaga maji ilikuwa ubaguzi. Ungamo la Kibaptisti la 1689 linathibitisha vivyo hivyo.Baptists add that the earliest Christian writers also describe it so. A very early church manual called the Didache (probably late first or early second century) directs that baptism be done in running water, and if there is none, in other water, and only if neither is enough that water be poured three times on the head. This shows that immersion was the normal practice and that pouring was an exception. The 1689 Baptist Confession affirms the same.

Pingamizi kutoka Upande wa PiliObjections from the Other Side

Watetezi wa kunyunyiza au kumwaga maji huuliza maswali.Defenders of sprinkling or pouring raise questions.

Elfu tatu kwa siku moja. Mitume wangewezaje kuzamisha watu elfu tatu Yerusalemu siku ya Pentekoste (Matendo 2:41)? Jibu letu. Yerusalemu ilikuwa na mabwawa mengi na mabafu ya kiibada, na maandishi hayasemi lilichukua muda gani wala wasaidizi walikuwa wangapi. Ugumu wa mpangilio haubadilishi maana ya neno.Three thousand in one day. How could the apostles immerse three thousand in Jerusalem on Pentecost (Acts 2:41)? Our answer. Jerusalem had many pools and ritual baths, and the text does not say how long it took or how many helped. A difficulty of arrangement does not change the meaning of the word.

Mlinzi wa gereza usiku. Je, ubatizo wa kuzamisha ungeweza kufanyika gerezani usiku wa manane (Matendo 16:33)? Jibu letu. Maandishi yanasema kwamba mlinzi aliwatoa nje, na baadaye akawaleta nyumbani kwake. Maandiko hayasemi kwamba ubatizo ulifanyika katika chumba cha gereza. Mto au bwawa nje ya Filipi linawezekana (linganisha Matendo 16:13).The jailer at night. Could a baptism by immersion take place in a prison at midnight (Acts 16:33)? Our answer. The text says that the jailer took them out, and later brought them into his house. Scripture does not say that the baptism occurred in the cell. A river or pool outside Philippi is possible (compare Acts 16:13).

Vifungu vya "kunyunyiza." Ezekieli 36:25 na Waebrania 10:22 zinazungumza juu ya kunyunyiza maji safi au mioyo. Jibu letu. Mistari hii inazungumza juu ya kutakasa moyo, si juu ya amri ya ubatizo. Hakuna hata mmoja unaotaja ubatizo.The "sprinkling" passages. Ezekiel 36:25 and Hebrews 10:22 speak of sprinkling clean water or hearts. Our answer. These verses speak of cleansing the heart, not of the baptism ordinance. Neither mentions baptism.

Je, namna ni muhimu? Wengine husema haijalishi. Wabaptisti wanajibu kwamba inajalisha, kwa sababu vinginevyo picha ya maziko na ufufuo inapotea. Mwamini asiyeweza kuzamishwa, kama mtu mgonjwa mahututi, ni jambo jingine. Hatusemi kwamba mtu kama huyo amepotea. Tunasema kwamba utii wa kawaida ni kuzamishwa, nasi tunafanya kila juhudi kuutoa.Is the mode essential? Some say it does not matter. Baptists answer that it does, because otherwise the picture of burial and resurrection is lost. A believer who cannot be immersed, such as someone gravely ill, is another matter. We do not say that such a person is lost. We say that the normal obedience is immersion, and we make every effort to give it.

Ubatizo Haufanyi NiniWhat Baptism Does Not Do

Wakristo wengine wanafundisha kwamba ubatizo ni lazima kwa wokovu, au kwamba unazaa upya. Hili huitwa kuzaliwa upya kwa ubatizo (baptismal regeneration). Wakatoliki wa Roma na Waothodoksi wanafundisha kwamba ubatizo huondoa dhambi ya asili na kutoa uzima mpya. Walutheri wanafundisha kwamba ubatizo ni njia ambayo Mungu hutoa imani na msamaha. Makanisa mengine, kama Makanisa ya Kristo (Churches of Christ), yanafundisha kwamba mtu mzima lazima abatizwe ili asamehewe. Walimu hawa wanatumia mistari kadhaa.Some Christians teach that baptism is necessary for salvation, or that it regenerates. This is called baptismal regeneration. Roman Catholics and Orthodox teach that baptism removes original sin and gives new life. Lutherans teach that baptism is a means by which God gives faith and forgiveness. Some churches, such as the Churches of Christ, teach that an adult must be baptized to be forgiven. These teachers appeal to a number of verses.

• "Aaminiye na kubatizwa ataokoka" (Marko 16:16).• "He who believes and is baptized will be saved" (Mark 16:16).

• "Mtu asipozaliwa kwa maji na Roho, hawezi kuingia katika ufalme wa Mungu" (Yohana 3:5).• "Unless one is born of water and the Spirit, he cannot enter the kingdom of God" (John 3:5).

• "Tubuni, mkabatizwe kila mmoja wenu kwa jina lake Yesu Kristo, mpate ondoleo la dhambi zenu" (Matendo 2:38).• "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins" (Acts 2:38).

• "Ondoka, ubatizwe, ukaoshwe dhambi zako" (Matendo 22:16).• "Arise and be baptized, and wash away your sins" (Acts 22:16).

• 1 Petro 3:21, inayosema kwamba ubatizo "sasa huwaokoa ninyi."• 1 Peter 3:21, which says that baptism "now saves us."

Jibu letu. Tunasoma mistari hii kwa mwanga wa Agano Jipya lote. Kwanza, Biblia inasema kwamba tunaokolewa "kwa neema, kwa njia ya imani ... wala si kwa matendo" (Waefeso 2:8-9). Kama ubatizo ungehitajika, ungekuwa tendo lililoongezwa kwenye imani. Pili, katika Marko 16:16 nusu ya pili ya mstari inasema kwamba yule asiyeamini atahukumiwa. Haisemi kwamba asiyebatizwa atahukumiwa. Tatu, yule mwizi msalabani aliahidiwa paradiso, naye hakubatizwa kamwe (Luka 23:43). Nne, nyumba ya Kornelio walimpokea Roho Mtakatifu kabla ya kubatizwa (Matendo 10:44-48), na Paulo alimshukuru Mungu kwamba alibatiza Wakorintho wachache tu, kwa sababu "Kristo hakunituma nibatize, bali nihubiri Injili" (1 Wakorintho 1:14-17). Asingeweza kusema hivyo kama ubatizo ungekuwa lazima kwa wokovu. Tano, neno "kwa" katika Matendo 2:38 linatafsiri neno la Kigiriki ambalo linaweza pia kumaanisha "kwa sababu ya," kama katika Mathayo 12:41, ambapo watu wa Ninawi walitubu "kwa" mahubiri ya Yona. Wasomi fulani wanabishana kuhusu usomaji huu, na hatutegemei hoja yetu yote juu yake. Kuhusu 1 Petro 3:21, Petro anasema si kuondoa uchafu wa mwili bali ni "kuomba kwa Mungu dhamiri safi," kwa njia ya ufufuo wa Yesu Kristo. Hali halisi ni imani katika Kristo aliyefufuka, ambayo ubatizo huionyesha kwa picha.Our answer. We read these verses in light of the whole New Testament. First, the Bible says that we are saved "by grace ... through faith ... not of works" (Ephesians 2:8-9). If baptism were required, it would be a work added to faith. Second, in Mark 16:16 the second half of the verse says that the one who does not believe is condemned. It does not say the unbaptized is condemned. Third, the thief on the cross was promised paradise, and he was never baptized (Luke 23:43). Fourth, Cornelius's household received the Holy Spirit before they were baptized (Acts 10:44-48), and Paul thanked God that he had baptized few of the Corinthians, because "Christ did not send me to baptize, but to preach the gospel" (1 Corinthians 1:14-17). He could not have said so if baptism were necessary for salvation. Fifth, the word "for" in Acts 2:38 translates a Greek word which may also mean "because of," as in Matthew 12:41, where the people of Nineveh repented "at" the preaching of Jonah. Some scholars debate this reading, and we do not rest our whole case on it. As to 1 Peter 3:21, Peter says it is not the removal of dirt from the body but "the answer of a good conscience toward God," through the resurrection of Jesus Christ. The reality is faith in the risen Christ, which baptism pictures.

Amri hiyo si ndogo, na kuipuuza ni kutotii. Lakini anayeokoa ni Kristo, anayetumainiwa kwa imani.The ordinance is not unimportant, and neglecting it is disobedience. But the one who saves is Christ, trusted by faith.

Swali la Zoea: Nani Anabatiza, na Ubatizo wa Awali Je?A Question of Practice: Who Baptizes, and What of Earlier Baptisms?

Wabaptisti pia huuliza ni nani anapaswa kutoa ubatizo na kama ubatizo katika makanisa mengine unakubaliwa. Wabaptisti wengi wanafundisha kwamba kanisa, kupitia mchungaji wake au mtu mwingine ambaye linamruhusu, hutoa ubatizo, na kwamba mtu anayebatizwa anapaswa kuwa mwamini. Wabaptisti wengine, hasa katika mapokeo ya Landmark, hawakubali ubatizo uliofanywa na makanisa yasiyofundisha ubatizo wa waumini kwa kuzamishwa. Wengine huwapokea waumini waliobatizwa kwa kuzamishwa katika makanisa mengine ya kiinjilisti. Wabaptisti pia hutofautiana kuhusu kama mtu aliyebatizwa akiwa mtoto mchanga na baadaye akamtumaini Kristo lazima abatizwe tena. Wengi husema kwamba ubatizo wa mtoto mchanga haukuwa ubatizo kama Agano Jipya linavyoufafanua, kwa hiyo mwamini anapaswa kubatizwa baada ya kuungama imani. Kozi ya 4 inajadili kuwaandaa wagombea na kutoa amri hiyo.Baptists also ask who should administer baptism and whether baptisms in other churches count. Most Baptists teach that the church, through its pastor or another person whom it authorizes, administers baptism, and that the person baptized should be a believer. Some Baptists, especially in the Landmark tradition, will not accept baptisms performed by churches that do not teach believer's baptism by immersion. Others receive believers who were baptized by immersion in other evangelical churches. Baptists differ also about whether a person who was baptized as an infant and later trusted Christ must be baptized again. The majority say that infant baptism was not baptism as the New Testament defines it, so the believer should be baptized on profession of faith. Course 4 discusses preparing candidates and administering the ordinance.

Matumizi ya KichungajiPastoral Application

Mchungaji wa Kibaptisti huko Kuba anatembelewa na mwanamume mwenye umri wa miaka arobaini na kitu. Alibatizwa akiwa mtoto mchanga katika kanisa Katoliki na sasa anampenda Yesu. Anasema: "Mama yangu ana huzuni sana kwamba nataka kubatizwa tena. Anasema ninakana ubatizo wangu wa kwanza. Mchungaji, je, ninakana?"A Baptist pastor in Cuba is visited by a man in his forties. He was baptized as a baby in the Catholic church and now loves Jesus. He says: "My mother is very sad that I want to be baptized again. She says that I am denying my first baptism. Pastor, am I?"

Mchungaji kwanza anaithibitisha imani ya mwanamume huyo na kuheshimu upendo wa mama yake. Anaeleza kwamba kanisa la Kibaptisti halioni sherehe ya kwanza ya kumpa jina kuwa dhambi au dhihaka, lakini linaamini kwamba ubatizo wa Agano Jipya hufuata imani ya kibinafsi. Anamwonyesha Matendo 2:41, Warumi 6:4 na Mathayo 28:19-20. Anamwambia kwamba ubatizo hautamfanya aokoke. Tayari ameokolewa kwa neema kupitia imani. Utakuwa tendo lake la kwanza la hadharani la utii kama mfuasi wa Kristo. Anamtia moyo mwanamume huyo amtembelee mama yake, amwambie kuhusu maisha yake mapya katika Kristo, na amwalike aone ubatizo. Anaomba pamoja naye, wala hakosoi kanisa la mama yake.The pastor first affirms the man's faith and respects his mother's love. He explains that the Baptist church does not call the man's first christening a sin or a mockery, but believes that the New Testament baptism follows personal faith. He shows him Acts 2:41, Romans 6:4 and Matthew 28:19-20. He tells him that the baptism will not make him saved. He is already saved by grace through faith. It will be his first public act of obedience as a follower of Christ. He encourages the man to visit his mother, tell her about his new life in Christ, and invite her to see the baptism. He prays with him, and does not criticize the mother's church.

MuhtasariSummary

Wabaptisti wanabatiza waumini kwa kuzamisha. Ubatizo ni amri iliyoamriwa na Kristo katika Mathayo 28:19-20. Unaonyesha kwa picha kifo, maziko na ufufuo wa Kristo na muungano wa mwamini naye (Warumi 6:4), ni ungamo la hadharani la mwamini, na ni mlango wa kuingia kanisani linaloonekana. Wanaostahili ni wale waliotubu na kuamini, kama kila mfano wa Agano Jipya unavyoonyesha. Namna ni kuzamisha, kwa msingi wa maana ya neno baptizo, matukio ya Maandiko na picha ya maziko. Hoja za ubatizo wa watoto wachanga kutoka nyumba, agano, baraka kwa watoto na historia ya awali zinajibiwa kutoka katika Maandiko. Ubatizo hauokoi; tunaokolewa kwa neema kupitia imani. Wabaptisti hutofautiana wao kwa wao kuhusu uhalali wa ubatizo katika makanisa mengine, na mchungaji lazima ashughulikie kila hali kwa subira, adabu na uthabiti.Baptists baptize believers by immersion. Baptism is an ordinance commanded by Christ in Matthew 28:19-20. It pictures the death, burial and resurrection of Christ and the believer's union with Him (Romans 6:4), it is the believer's public confession, and it is the door into the visible church. The subjects are those who have repented and believed, as every New Testament example shows. The mode is immersion, based on the meaning of the word baptizo, the scenes in Scripture and the picture of burial. Arguments for infant baptism from households, covenant, the blessing of children and early history are answered from Scripture. Baptism does not save; we are saved by grace through faith. Baptists differ among themselves over the validity of baptisms in other churches, and a pastor must handle each case with patience, courtesy and firmness.

Usomaji ZaidiFurther Reading

• James Leo Garrett Jr., Baptist Theology: A Four-Century Study (2009) (Teolojia ya Kibaptisti: Uchunguzi wa Karne Nne).• James Leo Garrett Jr., Baptist Theology: A Four-Century Study (2009).

• John L. Dagg, Manual of Theology (1857) (Mwongozo wa Teolojia), kitabu cha asili kilicho katika umma.• John L. Dagg, Manual of Theology (1857), a public-domain classic.

• J. M. Pendleton, Church Manual (1867) (Mwongozo wa Kanisa), kitabu cha asili kilicho katika umma.• J. M. Pendleton, Church Manual (1867), a public-domain classic.

• E. Y. Mullins, The Axioms of Religion (1908) (Kanuni za Dini), kitabu cha asili kilicho katika umma.• E. Y. Mullins, The Axioms of Religion (1908), a public-domain classic.

• The Second London Confession (1689) (Ungamo la Pili la London) na the New Hampshire Confession (1833) (Ungamo la New Hampshire), yote mawili yako katika umma.• The Second London Confession (1689) and the New Hampshire Confession (1833), both public domain.

• The Baptist Faith and Message (2000) (Imani na Ujumbe wa Kibaptisti), Mkutano wa Wabaptisti wa Kusini.• The Baptist Faith and Message (2000), Southern Baptist Convention.

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