Utawala, Ibada na Sakramenti za Kipresbiteri — Sehemu ya 8: Ubatizo wa Waumini na Watoto WaoPresbyterian Polity, Worship, and Sacraments — Unit 8: Baptism of Believers and Their Children

Mstari MkuuKey Verse

"Kwa maana ahadi mmepewa ninyi na watoto wenu, na wote walio mbali, wote atakaowaita Bwana Mungu wetu." (Matendo 2:39, SUV)"For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call." (Acts 2:39, NKJV)

Malengo ya KujifunzaLearning Objectives

Utakapomaliza kipindi hiki, unapaswa kuwa na uwezo wa:When you finish this unit, you should be able to:

1. Kueleza ubatizo kama sakramenti na kusema maungamo ya Matengenezo yanafundisha kwamba unaashiria na kuthibitisha nini.1. Define baptism as a sacrament and say what the Reformed confessions teach it signifies and seals.

2. Kueleza hoja ya agano ya kuwabatiza watoto wachanga wa waumini, kwa kutumia vifungu kuu vya Biblia.2. Explain the covenant argument for baptizing the infants of believers, using the main biblical texts.

3. Kueleza ubatizo haufanyi nini, na kwa nini makanisa ya Matengenezo yanakataa fundisho kwamba ubatizo wenyewe huzaa upya (baptismal regeneration).3. Explain what baptism does not do, and why Reformed churches deny baptismal regeneration.

4. Kueleza pingamizi za Kibaptisti dhidi ya ubatizo wa watoto wachanga kwa haki.4. State the Baptist objections to infant baptism fairly.

5. Kutoa jibu la Matengenezo kwa kila pingamizi, na kueleza jinsi makanisa ya Matengenezo yanavyolishughulikia swali la namna ya kubatiza.5. Give the Reformed answer to each objection, and explain how the Reformed churches treat the question of mode.

Sauti ya Kozi HiiThe Voice of This Course

Kozi hii imeandikwa kutoka ndani ya mapokeo ya Matengenezo (Reformed) na ya Kipresbiteri, kwa ajili ya wanafunzi wanaoyashiriki au wanaoyasoma. Ni ya kihafidhina kitheolojia, inashikilia kwamba Maandiko ni Neno la Mungu lililopuliziwa na lisilo na kosa, na inapokea Viwango vya Westminster na Fomu Tatu za Umoja kama muhtasari wa uaminifu wa Maandiko. Kuhusu ubatizo wa watoto wa waumini, fani hii inafundisha mtazamo wa Matengenezo kama wa mapokeo yenyewe, ingawa mafundisho ya jumla ya Chapala Theological Seminary yanaweza kutofautiana. Ndugu na dada zetu Wabaptisti wanampenda Bwana yule yule, na wengi wanashikilia mafundisho ya neema kama sisi. Tunaeleza pingamizi zao kama wao wangezieleza, kisha tunatoa jibu letu. Maandiko yanasema, "Jaribuni mambo yote; lishikeni lililo jema" (1 Wathesalonike 5:21).This course is written from inside the Reformed and Presbyterian tradition, for students who belong to it or are studying it. It is theologically conservative, holds that Scripture is the inspired and inerrant Word of God, and receives the Westminster Standards and the Three Forms of Unity as faithful summaries of Scripture. On the baptism of the children of believers, this specialization teaches the Reformed view as the tradition's own, although the general teaching of Chapala Theological Seminary may differ. Our Baptist brothers and sisters love the same Lord, and many hold the doctrines of grace as we do. We state their objections as they would state them, and then give our answer. Scripture says, "Test all things; hold fast what is good" (1 Thessalonians 5:21).

Ubatizo Ni NiniWhat Baptism Is

Makanisa ya Matengenezo yanafundisha kwamba Kristo aliweka sakramenti mbili kwa ajili ya kanisa lake, ubatizo na Meza ya Bwana. Sakramenti ni ishara takatifu na muhuri wa agano la neema, aliyoitoa Kristo, ambamo neema ya injili inaonyeshwa kwa ishara ya nje na kuahidiwa kwa wale wanaoipokea kwa imani. Ungamo la Imani la Westminster (27.1; 28.1) linafundisha kwamba ubatizo ni ishara na muhuri wa agano la neema, wa kuunganishwa kwa mtu ndani ya Kristo, wa kuzaliwa upya, wa msamaha wa dhambi, na wa kujitoa kwa Mungu ili kutembea katika upya wa uzima.The Reformed churches teach that Christ appointed two sacraments for His church, baptism and the Lord's Supper. A sacrament is a holy sign and seal of the covenant of grace, given by Christ, in which the grace of the gospel is shown by an outward sign and pledged to those who receive it in faith. The Westminster Confession (27.1; 28.1) teaches that baptism is a sign and seal of the covenant of grace, of the person's ingrafting into Christ, of regeneration, of the forgiveness of sins, and of a giving up of oneself to God to walk in newness of life.

Ubatizo uliamriwa na Bwana aliyefufuka: "Basi, enendeni mkawafanye mataifa yote kuwa wanafunzi, mkiwabatiza kwa jina la Baba na la Mwana na la Roho Mtakatifu" (Mathayo 28:19). Maji yanaonyesha usafishaji (Matendo 22:16; Tito 3:5), muungano na Kristo katika kifo chake na ufufuo wake (Warumi 6:3-4; Wakolosai 2:12), na kuwa wa watu wa Kristo (Wagalatia 3:27). Ni ishara kwa sababu inaonyesha injili kwa picha. Ni muhuri kwa sababu Mungu, asiyeweza kusema uongo, hujifunga kwa ubatizo huo kwa wote wanaoamini. Ungamo la Imani la Westminster (28.2) linasema kwamba ubatizo unapaswa kuendeshwa na mhudumu wa Neno aliyewekwa wakfu kihalali, na (28.7) kwamba unapaswa kuendeshwa mara moja tu kwa mtu yeyote.Baptism was commanded by the risen Lord: "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" (Matthew 28:19). The water shows cleansing (Acts 22:16; Titus 3:5), union with Christ in His death and resurrection (Romans 6:3-4; Colossians 2:12), and belonging to Christ's people (Galatians 3:27). It is a sign because it pictures the gospel. It is a seal because God, who cannot lie, pledges Himself by it to all who believe. The Westminster Confession (28.2) says that baptism is to be administered by a lawfully ordained minister of the Word, and (28.7) that it is to be administered only once to any person.

Ubatizo wa WauminiThe Baptism of Believers

Wote wanakubaliana juu ya jambo moja. Mtu mzima au mtoto mkubwa anapokuja kwenye imani katika Kristo na hajabatizwa, anabatizwa kwa msingi wa ungamo la imani lake linaloaminika. Hivi ndivyo tunavyoona katika Matendo. Wale elfu tatu "waliolipokea neno lake kwa furaha, wakabatizwa" (Matendo 2:41). Towashi wa Ethiopia aliamini na akabatizwa (Matendo 8:36-38). Mlinzi wa gereza wa Filipi na nyumba yake walibatizwa baada ya kusikia neno (Matendo 16:30-34). Makanisa ya Matengenezo hufanya hivi hasa katika mashamba ya umisheni ambako injili inawafikia watu wazima kwa mara ya kwanza.All agree on one point. When an adult or older child comes to faith in Christ who has not been baptized, he is baptized on the credible profession of his faith. This is what we find in Acts. The three thousand "who gladly received his word were baptized" (Acts 2:41). The Ethiopian official believed and was baptized (Acts 8:36-38). The Philippian jailer and his household were baptized after hearing the word (Acts 16:30-34). Reformed churches do this especially on mission fields where the gospel reaches adults for the first time.

Tofauti inahusu watoto wa waumini.The disagreement concerns the children of believers.

Hoja ya AganoThe Covenant Argument

Hoja ya Matengenezo ya kubatiza watoto wachanga haijajengwa hasa juu ya andiko moja. Inategemea umoja wa agano la neema la Mungu, ambalo Kozi ya 3 ya fani hii inafundisha katika kipindi cha "Agano la Neema kutoka Adamu hadi Kristo." Huko tuliona kwamba Mungu ana njia moja ya kuokoa, kwa neema kwa njia ya imani katika Kristo, chini ya utekelezaji tofauti. Hoja ina hatua kadhaa.The Reformed case for infant baptism is not mainly built on one text. It rests on the unity of God's covenant of grace, which Course 3 of this specialization teaches in the unit "The Covenant of Grace from Adam to Christ." There we saw that God has one way of saving, by grace through faith in Christ, under different administrations. The argument has several steps.

Hatua ya 1: Agano la Mungu linajumuisha waumini na watoto wao. Mungu alipofanya agano na Abrahamu alisema: "Nami nitaliimarisha agano langu katikati yangu na wewe, na uzao wako baada yako katika vizazi vyao, liwe agano la milele, ili niwe Mungu wako, na Mungu wa uzao wako baada yako" (Mwanzo 17:7). Ishara ya agano hilo, tohara, ilipaswa kutolewa kwa Abrahamu, kwa wanaume wote wa nyumba yake, na kwa watoto wachanga wa siku nane (Mwanzo 17:10-14).Step 1: God's covenant includes believers and their children. When God made the covenant with Abraham He said: "And I will establish My covenant between Me and you and your descendants after you in their generations, for an everlasting covenant, to be God to you and your descendants after you" (Genesis 17:7). The sign of that covenant, circumcision, was to be given to Abraham, to all the males of his house, and to infants at eight days old (Genesis 17:10-14).

Hatua ya 2: Ishara ya agano ilimaanisha mambo ya kiroho. Tohara haikuwa alama ya kitaifa tu. Paulo anasema kwamba Abrahamu "alipokea alama ya tohara, kuwa muhuri wa haki ya imani aliyokuwa nayo hali akiwa hajatahiriwa" (Warumi 4:11). Ishara hiyo ilielekeza kwenye usafishaji wa moyo (Kumbukumbu la Torati 30:6; Yeremia 4:4).Step 2: The sign of the covenant meant spiritual things. Circumcision was not only a national mark. Paul says that Abraham "received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised" (Romans 4:11). The sign pointed to the cleansing of the heart (Deuteronomy 30:6; Jeremiah 4:4).

Hatua ya 3: Ubatizo unachukua nafasi ya tohara kama ishara ya kuingia katika agano. Paulo anaviunganisha viwili katika Wakolosai 2:11-12: "Katika yeye mlitahiriwa pia kwa tohara isiyofanywa kwa mikono... mkizikwa pamoja naye katika ubatizo, ambamo mlifufuliwa pamoja naye kwa imani katika kazi ya Mungu." Damu imemwagwa mara moja kwa wakati wote katika Kristo, kwa hiyo ishara sasa ni maji na si damu. Tunaelewa kwamba Paulo anafundisha kwamba ubatizo sasa unashika nafasi ya tohara.Step 3: Baptism replaces circumcision as the sign of entering the covenant. Paul joins the two in Colossians 2:11-12: "In Him you were also circumcised with the circumcision made without hands... buried with Him in baptism, in which you also were raised with Him through faith in the working of God." Blood has been shed once for all in Christ, so the sign is now water and not blood. We take Paul to teach that baptism now holds the place of circumcision.

Hatua ya 4: Watoto hawakuwahi kutolewa nje. Ikiwa Bwana aliwajumuisha watoto katika ishara ya agano kwa miaka elfu mbili, tunapaswa kutarajia Agano Jipya kusema wazi kama sasa aliwatenga. Halifanyi hivyo. Badala yake, siku ya Pentekoste Petro anasema, "Kwa maana ahadi mmepewa ninyi na watoto wenu" (Matendo 2:39), maneno ambayo kila Myahudi katika hadhira angeyaelewa kwa mwanga wa Mwanzo 17. Chini ya agano jipya baraka ni kubwa zaidi, si ndogo, na Bwana Yesu aliwakaribisha watoto wadogo: "Waacheni watoto wadogo waje kwangu, msiwazuie; maana walio kama hao ufalme wa Mungu ni wao" (Marko 10:14).Step 4: The children were never put out. If the Lord included children in the covenant sign for two thousand years, we should expect the New Testament to say so clearly if He had now excluded them. It does not. Instead, on the day of Pentecost Peter says, "For the promise is to you and to your children" (Acts 2:39), words which every Jew in the audience would have understood in the light of Genesis 17. Under the new covenant the blessings are greater, not smaller, and the Lord Jesus welcomed little children: "Let the little children come to Me, and do not forbid them; for of such is the kingdom of God" (Mark 10:14).

Hatua ya 5: Agano Jipya linaonyesha nyumba zikibatizwa. Lidia "na nyumba yake" walibatizwa (Matendo 16:15). Mlinzi wa gereza alibatizwa "yeye na watu wake wote" (Matendo 16:33). Paulo alibatiza "nyumba ya Stefana" (1 Wakorintho 1:16). Vifungu hivi havithibitishi kwamba watoto wachanga walibatizwa, lakini vinalingana na mfano wa agano, ambamo kichwa cha nyumba hupokea ishara kwa ajili ya familia. Paulo pia anawaandikia watoto katika kanisa (Waefeso 6:1-3; Wakolosai 3:20) na anamwita mtoto wa hata mzazi mmoja anayeamini "mtakatifu" (1 Wakorintho 7:14), akimaanisha ametengwa ndani ya eneo la agano.Step 5: The New Testament shows households being baptized. Lydia "and her household" were baptized (Acts 16:15). The jailer was baptized "he and all his family" (Acts 16:33). Paul baptized "the household of Stephanas" (1 Corinthians 1:16). These texts do not prove that infants were baptized, but they fit the covenant pattern, in which the head of a household receives the sign for the family. Paul also writes to children in the church (Ephesians 6:1-3; Colossians 3:20) and calls the child of even one believing parent "holy" (1 Corinthians 7:14), meaning set apart within the sphere of the covenant.

Ungamo la Imani la Westminster (28.4) linatoa hitimisho: si wale tu wanaokiri imani katika Kristo, bali pia watoto wachanga wa mzazi mmoja au wazazi wote wawili wanaoamini wanapaswa kubatizwa. Katekisimu Kubwa (Swali la 166) inasema kwamba watoto wachanga hao wako ndani ya agano. Katekisimu ya Heidelberg (Swali la 74) inahoji kwamba watoto wachanga, kama watu wazima, wanahusika na agano la Mungu na kusanyiko lake, na kwamba Roho anayeleta imani ameahidiwa kwao pia. Ungamo la Imani la Ubelgiji (kifungu cha 34) linakubali kwamba ubatizo unachukua nafasi ya tohara. Calvin analitetea zoezi hilo katika Institutes, Kitabu cha 4, sura ya 16.The Westminster Confession (28.4) draws the conclusion: not only those who actually profess faith in Christ, but also the infants of one or both believing parents are to be baptized. The Larger Catechism (Question 166) says that such infants are within the covenant. The Heidelberg Catechism (Question 74) reasons that infants, no less than adults, belong to God's covenant and congregation, and that the Spirit who works faith is promised to them also. The Belgic Confession (article 34) agrees that baptism takes the place of circumcision. Calvin defends the practice in the Institutes, Book 4, chapter 16.

Ubatizo Haufanyi NiniWhat Baptism Does Not Do

Walimu wa Matengenezo ni thabiti juu ya jambo hili. Ubatizo wenyewe hauokoi. Ungamo la Imani la Westminster (28.5) linasema kwamba ni dhambi kubwa kuipuuza sakramenti hii, lakini kwamba neema na wokovu havijafungwa kwa ubatizo kiasi kwamba hakuna anayeweza kuokoka bila hiyo, wala kwamba wote waliobatizwa wameokoka kwa hakika. Ufanisi wa ubatizo (28.6) haujafungwa kwa wakati wa kuendeshwa kwake; Roho hutoa neema iliyoahidiwa kwa wale, watu wazima au watoto wachanga, ambao ni wake, kwa wakati wake mwenyewe, kulingana na shauri la mapenzi yake mwenyewe.Reformed teachers are firm on this point. Baptism does not itself save. The Westminster Confession (28.5) says that it is a great sin to neglect the sacrament, but that grace and salvation are not so tied to baptism that no one can be saved without it, nor that all who are baptized are certainly saved. The efficacy of baptism (28.6) is not tied to the moment of its administration; the Spirit gives the grace promised to those, adults or infants, to whom it belongs, in His own time, according to the counsel of His own will.

Maandiko yanaonyesha hili katika uzoefu wa Israeli. Paulo anasema: "Maana yeye si Myahudi aliye Myahudi kwa nje... bali Myahudi ni yeye aliye hivyo kwa ndani" (Warumi 2:28-29; linganisha 9:6). Simoni mchawi alibatizwa, lakini Petro alimwambia moyo wake haukuwa sawa mbele za Mungu (Matendo 8:13, 20-23). Vivyo hivyo, mtoto aliyebatizwa lazima aje kwenye imani ya kibinafsi na toba. Ahadi ya agano hupokelewa kwa imani. Kwa hiyo wazazi wanaomleta mtoto kwa ubatizo huahidi kumfundisha mtoto Neno la Mungu, kumwombea na kumlea katika Bwana (Waefeso 6:4). Kusanyiko huahidi kusaidia. Ubatizo huanza malezi ya agano; hauyamalizi. Mafundisho ya uaminifu na nidhamu ya kanisa (Kipindi cha 5) hulinda kanisa dhidi ya ibada tupu.The Scripture shows this in the experience of Israel. Paul says: "For he is not a Jew who is one outwardly... but he is a Jew who is one inwardly" (Romans 2:28-29; compare 9:6). Simon the magician was baptized, yet Peter told him his heart was not right with God (Acts 8:13, 20-23). In the same way, a baptized child must come to personal faith and repentance. The promise of the covenant is received by faith. Parents who bring a child for baptism therefore promise to teach the child the Word of God, to pray for him and to bring him up in the Lord (Ephesians 6:4). The congregation promises to help. Baptism begins covenant nurture; it does not end it. Faithful teaching and church discipline (Unit 5) guard the church against empty ritual.

Maelezo juu ya NamnaA Note on the Mode

Neno la Kigiriki baptizo limejadiliwa kwa karne nyingi. Ungamo la Imani la Westminster (28.3) linafundisha kwamba kumzamisha mtu majini si lazima, na kwamba ubatizo huendeshwa vizuri kwa kumwagia au kumnyunyizia mtu maji. Makanisa ya Matengenezo hutoa sababu kadhaa. Agano la Kale linasema juu ya usafishaji kwa kunyunyiza (Ezekieli 36:25), Roho hutiwa juu (Matendo 2:17-18), na Agano Jipya hutumia maneno ya familia hiyo kwa uoshaji wa kisherehe (Marko 7:4; Waebrania 9:10). Paulo anasema Israeli "walibatizwa wawe wa Musa" katika wingu na katika bahari (1 Wakorintho 10:2), ingawa hawakuingia chini ya maji. Ungamo halikatazi ubatizo wa kuzamishwa, na makanisa ya Matengenezo yanautambua ubatizo wa kuzamishwa kama ubatizo halali.The Greek word baptizo has been argued over for centuries. The Westminster Confession (28.3) teaches that the dipping of the person into the water is not necessary, and that baptism is rightly administered by pouring or sprinkling water on the person. The Reformed churches give several reasons. The Old Testament speaks of cleansing by sprinkling (Ezekiel 36:25), the Spirit is poured out (Acts 2:17-18), and the New Testament uses words of the same family for ceremonial washings (Mark 7:4; Hebrews 9:10). Paul says Israel was "baptized into Moses" in the cloud and the sea (1 Corinthians 10:2), though they did not go under the water. The Confession does not forbid immersion, and Reformed churches recognize baptism by immersion as a valid baptism.

Maelezo Mafupi ya KihistoriaA Brief Historical Note

Kozi ya 1 ya fani hii inasimulia historia ya Matengenezo, kwa hiyo maelezo mafupi yanatosha. Katika miaka ya 1520 baadhi huko Zurich walianza kuwabatiza tena watu wazima na kukataa ubatizo wa watoto wachanga. Zwingli na Bullinger walijibu kwa hoja ya agano, ambayo maungamo ya Matengenezo yaliichukua. Katika karne ya kumi na saba Wabaptisti wa Kiingereza walifundisha ubatizo wa waumini tu, na Ungamo la Kibaptisti la 1689 linafuata sehemu kubwa ya Ungamo la Westminster katika mambo mengine. Spurgeon, Mbaptisti wa Matengenezo, anajulikana kama sauti kutoka mkondo huo.Course 1 of this specialization tells the history of the Reformation, so a brief note is enough. In the 1520s some in Zurich began to rebaptize adults and reject infant baptism. Zwingli and Bullinger answered with the covenant argument, which the Reformed confessions took up. In the seventeenth century English Baptists taught baptism of believers only, and the Baptist Confession of 1689 follows much of the Westminster Confession in other matters. Spurgeon, a Reformed Baptist, is noted as a voice from that stream.

Wanahistoria pia wanajadili ni mapema kiasi gani kanisa lilibatiza watoto wachanga. Wengine wanahoji kwamba zoezi hilo ni maendeleo ya baadaye. Wengine hutaja Tertullian karibu mwaka 200, aliyeshauri kuchelewesha ubatizo wa watoto wadogo, jambo linaloonyesha kwamba tayari ulifanywa, na Origen katika karne ya tatu, aliyesema kwamba kanisa lilipokea zoezi hilo kutoka kwa mitume. Ushahidi haujakamilika. Tunategemea kesi yetu kwenye Maandiko kwanza, na historia ni msaada tu.Historians also debate how early the church baptized infants. Some argue that the practice is a later development. Others point to Tertullian around the year 200, who advised that the baptism of little children be delayed, which shows that it was already done, and to Origen in the third century, who said that the church had received the practice from the apostles. The evidence is not complete. We rest our case on Scripture first, and history is only a support.

Pingamizi za Kibaptisti na Majibu YetuThe Baptist Objections and Our Answers

Tunaeleza kila pingamizi kama wanaolishikilia wangeliweka, kisha tunajibu.We state each objection as its holders would, and then answer.

Pingamizi la 1: Agano Jipya halina amri wala mfano wazi wa ubatizo wa watoto wachanga.Objection 1: The New Testament has no command and no clear example of infant baptism.

Wabaptisti wanaona kwamba kila ubatizo ulioandikwa ni wa mtu anayeamini, na kwamba maandiko ya nyumba hayataji watoto wachanga. Wanasema sakramenti lazima itegemee amri iliyo wazi.Baptists observe that every recorded baptism is of someone who believes, and that the household texts never name infants. They say a sacrament must rest on a clear command.

Jibu letu. Idhini ni agano, si mstari mmoja. Amri ya kutoa ishara kwa watoto wa waumini ilitolewa kwa Abrahamu na haijawahi kuondolewa. Agano Jipya, lililoandikwa zaidi kuhusu waongofu wa kizazi cha kwanza, kwa kawaida linaandika ubatizo wa watu wazima. Ukimya juu ya watoto unaelezwa vizuri zaidi kwa mwendelezo kuliko kwa mabadiliko makubwa sana hivi kwamba waumini Wayahudi wangepinga. Tunakubali kwamba maandiko ya nyumba peke yake hayatatui jambo hilo. Yanaendana na mfano wa agano, ambao ndio msingi.Our answer. The warrant is the covenant, not a single verse. The command to give the sign to the children of believers was given to Abraham and has never been withdrawn. The New Testament, written mostly about first-generation converts, naturally records adult baptisms. Silence about the children is better explained by continuity than by a change so great that Jewish believers would have objected. We admit that the household texts alone do not settle the matter. They fit the covenant pattern, which is the foundation.

Pingamizi la 2: Katika Agano Jipya, ubatizo hufuata imani.Objection 2: In the New Testament, baptism follows faith.

Wabaptisti wanaonyesha mpangilio wa Mathayo 28:19, "mkawafanye wanafunzi... mkiwabatiza," na Matendo 2:41, ambapo wale waliolipokea neno walibatizwa. Wanahitimisha kwamba imani lazima itangulie.Baptists point to the order of Matthew 28:19, "make disciples... baptizing them," and to Acts 2:41, where those who received the word were baptized. They conclude that faith must come first.

Jibu letu. Tunakubali kwamba watu wazima wanaokuja kwenye imani lazima waungame kabla ya ubatizo. Lakini Abrahamu pia aliamini kwanza, na akatahiriwa kama "muhuri wa haki ya imani" (Warumi 4:11); hata hivyo alitoa ishara hiyo hiyo kwa Isaka akiwa na siku nane. Ishara inaweza kufuata imani kwa mwongofu mzima na kutolewa kwa watoto wake, kama mfano wa agano unavyoonyesha. Imani ni njia ambayo ahadi hupokelewa, lakini ahadi imetolewa kwa watoto pia.Our answer. We agree that adults who come to faith must profess it before baptism. But Abraham also believed first, and was circumcised as "a seal of the righteousness of the faith" (Romans 4:11); yet he gave the same sign to Isaac at eight days old. A sign can follow faith in the adult convert and be given to his children, as the covenant pattern shows. Faith is the way in which the promise is received, but the promise is made to the children also.

Pingamizi la 3: Agano jipya ni tofauti. Yeremia 31:31-34 inasema kwamba wote walio katika agano jipya humjua Bwana, kwa hiyo washiriki wake wamezaliwa upya.Objection 3: The new covenant is different. Jeremiah 31:31-34 says that all in the new covenant know the Lord, so its members are regenerate.

Wabaptisti wanasema kwamba tohara iliwatia alama watu wa kimwili, lakini ubatizo huwatia alama watu wa kiroho, kwa hiyo ishara inapaswa kutolewa tu kwa wale wanaoonyesha ushahidi wa kuzaliwa upya.Baptists say that circumcision marked a physical people, but baptism marks a spiritual people, so the sign should be given only to those who give evidence of the new birth.

Jibu letu. Tunakubali kwamba agano jipya ni bora zaidi, na kwamba lina utimilifu wa kweli katika Kristo. Lakini Agano Jipya bado linasema juu ya kanisa linaloonekana ambamo si wote wameokoka kweli. Simoni mchawi alibatizwa. Matawi katika mzabibu ambayo hayazai matunda huondolewa (Yohana 15:2), na Waebrania inaonya juu ya wale ambao wametakaswa kwa damu ya agano, lakini wanaanguka (Waebrania 10:29). Paulo anasema juu ya matawi yaliyovunjwa kutoka mzeituni (Warumi 11:17-21). Jumuiya ya agano bado ina waumini na watoto wao ndani yake, kama Matendo 2:39 inavyoonyesha. Agano jipya ni bora zaidi katika Mpatanishi wake na Roho wake, si ndogo zaidi katika kufikia familia.Our answer. We agree that the new covenant is better, and that it has real fulfillment in Christ. But the New Testament still speaks of a visible church in which not all are truly saved. Simon the magician was baptized. The branches in the vine that do not bear fruit are taken away (John 15:2), and Hebrews warns of those who have been sanctified by the blood of the covenant, yet fall away (Hebrews 10:29). Paul speaks of branches broken off from the olive tree (Romans 11:17-21). The covenant community still has believers and their children in it, as Acts 2:39 shows. The new covenant is better in its Mediator and its Spirit, not smaller in its reach to families.

Pingamizi la 4: Ubatizo wa watoto wachanga huleta usalama wa uongo na Ukristo wa jina tu.Objection 4: Infant baptism leads to false security and nominal Christianity.

Wabaptisti wanaonyesha kwamba katika makanisa ya dola mataifa mazima yalibatizwa wakiwa watoto wachanga na wengi hawakuamini kamwe, na kwamba mafundisho ya Kikatoliki cha Roma yanashikilia kwamba ubatizo huzaa upya.Baptists point out that in state churches whole nations were baptized as infants and many never believed, and that Roman Catholic teaching holds that baptism regenerates.

Jibu letu. Tunachukulia onyo hili kwa uzito. Makanisa ya Matengenezo yanakataa fundisho kwamba ubatizo huzaa upya na kufundisha kwamba kila mtoto aliyebatizwa anahitaji kuja kwenye imani. Uhakika wa uongo huonekana popote kanisa linapokuwa na uzembe, liwe linabatiza watoto wachanga au la. Dawa ni kuhubiri kwa uaminifu, kufundisha katekisimu, viapo vya wazazi, na nidhamu ya kanisa, ambayo makanisa ya Matengenezo yamefundisha daima.Our answer. We take this warning seriously. Reformed churches deny baptismal regeneration and teach that every baptized child needs to come to faith. False assurance appears wherever the church is careless, whether it baptizes infants or not. The remedy is faithful preaching, catechizing, parents' vows, and church discipline, which the Reformed churches have always taught.

Matumizi ya KichungajiPastoral Application

Wenzi vijana wanajiunga na kanisa la Kipresbiteri. Mume alikulia katika kanisa la Kibaptisti, na mke wake alilelewa katika nyumba ya Kipresbiteri. Mtoto wao amezaliwa hivi karibuni. Mke anataka kumleta mtoto kwa ubatizo, lakini mume ana wasiwasi. "Familia yangu itasema tunafanya kama Wakatoliki," anasema.A young couple joins a Presbyterian church. The husband grew up in a Baptist church, and his wife was raised in a Presbyterian home. Their baby has just been born. The wife wishes to present the child for baptism, but the husband is uneasy. "My family will say we are doing it like the Catholics," he says.

Kwanza, mchungaji anasikiliza. Mume hana uadui, ni mkweli tu.First, the pastor listens. The husband is not hostile, only honest.

Pili, anaeleza ubatizo ni nini na si nini. Maji hayaokoi, na wazazi huahidi kumfundisha mtoto Neno la Mungu na kumwombea. Anamwonyesha mume Mwanzo 17, Warumi 4:11, Wakolosai 2:11-12 na Matendo 2:39.Second, he explains what baptism is and is not. The water does not save, and the parents promise to teach the child the Word and pray for him. He shows the husband Genesis 17, Romans 4:11, Colossians 2:11-12 and Acts 2:39.

Tatu, hamshinikizi. Anawaalika wenzi hao kulisoma jambo hilo, anawapa Ungamo la Imani la Westminster sura ya 28 na Katekisimu ya Heidelberg, na anawaomba waombe. Anawaambia kwamba kanisa litaendelea kumkaribisha na kumwombea mtoto, na kwamba dhamiri ya mume inaheshimiwa.Third, he does not press. He invites the couple to study the matter, gives them the Westminster Confession chapter 28 and the Heidelberg Catechism, and asks them to pray. He tells them that the church will still welcome and pray for the child, and that the husband's conscience is respected.

MuhtasariSummary

Ubatizo ni ishara na muhuri wa agano la neema, ulioamriwa na Kristo. Waumini ambao hawajabatizwa hubatizwa kwa ungamo linaloaminika. Makanisa ya Matengenezo pia huwabatiza watoto wachanga wa waumini kwa msingi wa agano: ahadi ya Mungu kwa Abrahamu ilijumuisha watoto wake, tohara ilikuwa ishara na muhuri wa haki ya imani, ubatizo sasa unachukua nafasi ya tohara (Wakolosai 2:11-12), Petro alisema kwamba ahadi ni kwenu na watoto wenu (Matendo 2:39), na nyumba zilibatizwa. Ubatizo wenyewe hauokoi, na watoto waliobatizwa lazima waje kwenye imani. Kumwagia na kunyunyiza ndizo namna za kawaida, na ubatizo wa kuzamishwa unatambuliwa kuwa halali. Wabaptisti wanapinga kwamba hakuna amri wala mfano, kwamba ubatizo hufuata imani, kwamba jumuiya ya agano jipya imezaliwa upya, na kwamba ubatizo wa watoto wachanga huzaa usalama wa uongo. Jibu la Matengenezo ni kwamba agano ni moja na watoto hawakuwahi kutolewa nje, kwamba Abrahamu pia aliamini kwanza kisha akawapa wanawe ishara, kwamba kanisa la agano jipya bado linaonekana na lina mchanganyiko, na kwamba dawa ya dini ya jina tu ni kufundisha na nidhamu ya uaminifu.Baptism is a sign and seal of the covenant of grace, commanded by Christ. Believers who have not been baptized are baptized on credible profession. The Reformed churches also baptize the infants of believers on the grounds of the covenant: God's promise to Abraham included his children, circumcision was a sign and seal of the righteousness of faith, baptism now takes the place of circumcision (Colossians 2:11-12), Peter said that the promise is to you and your children (Acts 2:39), and households were baptized. Baptism does not itself save, and baptized children must come to faith. Pouring and sprinkling are the usual modes, and immersion is recognized as valid. Baptists object that there is no command or example, that baptism follows faith, that the new covenant community is regenerate, and that infant baptism breeds false security. The Reformed answer is that the covenant is one and the children were never put out, that Abraham also believed first and then gave the sign to his sons, that the new-covenant church is still visible and mixed, and that the cure for nominal religion is faithful teaching and discipline.

Usomaji ZaidiFurther Reading

• Ungamo la Imani la Westminster (The Westminster Confession of Faith, 1646-47), sura ya 27 na 28.• The Westminster Confession of Faith (1646-47), chapters 27 and 28.

• Katekisimu Kubwa ya Westminster (The Westminster Larger Catechism), Maswali 165-167.• The Westminster Larger Catechism, Questions 165-167.

• Katekisimu ya Heidelberg (The Heidelberg Catechism, 1563), Maswali na Majibu 69-74.• The Heidelberg Catechism (1563), Questions and Answers 69-74.

• Ungamo la Imani la Ubelgiji (The Belgic Confession, 1561), kifungu cha 34.• The Belgic Confession (1561), article 34.

• Ungamo la Pili la Helvetia (The Second Helvetic Confession, 1566), sura ya 20.• The Second Helvetic Confession (1566), chapter 20.

• John Calvin, Institutes of the Christian Religion (Misingi ya Dini ya Kikristo; tafsiri ya Beveridge, 1845), Kitabu cha 4, sura ya 15 na 16.• John Calvin, Institutes of the Christian Religion (Beveridge translation, 1845), Book 4, chapters 15 and 16.

• Ursinus, Commentary on the Heidelberg Catechism (Ufafanuzi juu ya Katekisimu ya Heidelberg), juu ya ubatizo.• Ursinus, Commentary on the Heidelberg Catechism, on baptism.

• Charles Hodge, Systematic Theology (Teolojia ya Kimfumo; 1872-73), juu ya ubatizo.• Charles Hodge, Systematic Theology (1872-73), on baptism.

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