是的。按照聖經的命令，所有的信徒都應該受洗歸入基督的身體。違背這一命令，就表明沒有順服基督和祂的教會。此外，在新約中，洗禮與成員資格總是緊密相連。兩者相輔相成，因此只有受洗的信徒才有資格成為西北華人浸信會成員。

Yes. All believers should be baptized into the body of Christ according to the command of the Bible. Failure to obey this command displays a lack of submission to Christ and His church. Also, baptism is always closely connected with membership in the New Testament. Both go together, so only baptized believers are eligible to become members at NWCBC.

西北華人浸信會不承認未曾作為信徒受洗的信徒為教會成員。此外，我們深信聖經的見證，洗禮是在一個人承認耶穌基督是主的信仰之後進行的，因此不包括嬰兒洗禮。

NWCBC does not affirm as members brothers or sisters in Christ who have not been baptized as believers. In addition, we are convinced by the testimony of Scripture that baptism is to occur after one has made a confession of faith that Jesus Christ is Lord, thus excluding infant baptism.

這一問題的核心在於界定何為洗禮的本質。根據聖經教導，信徒理當在真信心中受洗。所以，洗禮是信心的記號，只有在真信心本質下的洗禮，才是真洗禮。因此，當我們面對一位曾經受洗的信徒時，我們首要關注的焦點，是他是否在對於基督福音的正確信靠中受洗。

The core of this issue is on defining the essence of what baptism is. The Bible teaches that believers are to be baptized in genuine faith. Therefore, baptism is a profession of faith, and only baptism in the nature of true faith is true baptism. Therefore, when we are confronted with a believer who has been baptized, our first concern is whether or not he has been baptized in genuine trust in the gospel of Christ.

其次，我們才需要思考洗禮方式。根據聖經，洗禮就是浸禮，因為聖經中沒有其他洗禮方式的例子。惟一的例外情況是信徒因身體原因無法（或曾經無法進入水中）。

Next, we need to consider the mode of baptism. According to the Bible, baptism is by immersion because there are no other examples of baptism in the Bible. The only exception is when the believer is physically unable (or has been unable) to enter the water.

在以上而這之間，我們認為，前者（信心的正確與否）將影響到一個洗禮是真洗禮，還是假洗禮的問題；而後者（洗禮的方式）則將影響到一個洗禮是否合規的問題。當我們確認一個洗禮不是真洗禮（例如嬰兒洗禮）時，我們將會按照聖經吩咐，為這個人施行合乎聖經的，惟一一次的洗禮。但如果一個洗禮是在真信心的根基上發生，卻使用了不合規的方式時，我們會承認這一洗禮的有效性，它仍然是一個真洗禮，因為它是真信心的記號；只不過我們會說這是一個不合規的真洗禮。因此我們不會要求在這種情況下的信徒重新受洗才能加入教會。

Between the above and this, we believe that the former (the genuineness of the faith) will affect whether a baptism is a true baptism or a false baptism, while the latter (the mode of baptism) will affect whether or not a baptism is in compliance with the ordinances. When we determine that a baptism is not a true baptism (e.g., infant baptism), we will administer the one and only biblical baptism to that person, as commanded by the Bible. But if a baptism occurs on the basis of genuine faith, but in an unorthodox manner, we will recognize the validity of that baptism, and it will still be a true baptism because it is a sign of genuine faith; we will just say that it is an unorthodox true baptism. Therefore we would not require a believer in such a case to be re-baptized in order to join the church.

我們相信洗禮是耶穌基督所賜給教會的兩項命禮之一，這一禮儀應該在地方教會中，由合乎聖經的長老主持。因此，如果個人的洗禮不在上述範圍內，我們就不會承認其會籍。

We believe baptism is one of two ordinances given by Jesus to be administered in the local church by biblically qualified pastors and elders. Therefore, if an individual's baptism does not fall within these parameters, we will not recognize their membership.

如上所述，我們相信新約聖經始終將洗禮和成員資格聯繫在一起。因此，對於公開表示不願意委身教會的人，我們不會為其施洗。

As stated above, we believe that the New Testament always links baptism to membership. Therefore, we will not baptize anyone who has openly expressed an unwillingness to commit to the church.

西北華人浸信會不會建議或規定兒童受洗的特定年齡。我們不想阻止重生的青少年接受洗禮，但也希望謹慎分辨，以避免在一個青少年按照聖經重生，能夠理解、表達和接受福音、明白洗禮以及教會成員的責任和期望之前，就為其施洗，從而在孩子的生命中造成欺騙和虛假的保證。因此，我們的長老們會特別於家長合作，確保孩子在受洗之前就能夠理解、表達和接受福音，並明白信徒洗禮和教會成員資格的意涵，並結出重生的果實。

NWCBC does not recommend or establish a particular age for children to be baptized. We do not want to discourage a regenerate child from being baptized, yet also want to exercise prudent discernment to avoid deception and false assurance in a child’s life by baptizing him or her before he or she is biblically regenerate and able to understand, articulate, and embrace the Gospel, believer’s baptism, and the responsibilities and expectations of church membership.

在孩子的父母（如果他們是信徒）與教會長老共同認定一位青少年已經準備好接受洗禮之前，這個青少年並不會被施洗。

Therefore, our elders work deliberately with parents to ensure a child (before being baptized) is able to understand, articulate, and embrace the Gospel, believer’s baptism, and church membership, and bears the fruit of regeneration.

在一位青少年受洗後，西北華人浸信會的成員將在長老的關懷與監督下，一起努力對這些孩子進行門徒訓練，使他們在基督裡成長，在信仰上成熟。

A child will not be baptized until his or her parents (if they are believers) and elders together agree that the child is ready to be baptized. Then, upon a child’s baptism, the members of NWCBC, under the loving care and oversight of the elders, will work together to disciple such children to grow in Christ and mature in the faith.

西北華人浸信會歡迎所有在悔改和認信中跟隨基督，並順服基督命令的信徒領受主餐。領受洗禮，是基督的命令之一，且是一個直接外在的命令，對其的順服不需要經過一段時間才能印證。每一位信徒在悔改歸信以後，都應該按照聖經的教導，領受洗禮委身加入教會。因此，如果一個信徒尚未洗禮，我們就無法確認這位信徒是否願意公開表明順服基督的決心和行動，因此他/她暫時不能領受主餐。直到他/她通過行動公開表明對基督的順服以後才可以加入這基督身體的團契。在主餐前，我們應當鼓勵彼此省察自己，禱告承認自己的罪，並順服我們的救主耶穌基督而悔改。

NWCBC welcomes all believers who are following Christ in repentance and confession of faith and are obedient to His commands to receive the Lord's Supper. Baptism is one of the commands of Christ and is a direct outward command to which obedience does not need to be evidenced over a period of time. Every believer, after repentance and conversion, should be baptized and committed to the church according to the teachings of the Bible. Therefore, if a believer has not yet been baptized, we have no way of verifying that the believer is willing to publicly demonstrate his/her commitment and action to obey Christ, and therefore he/she cannot receive the Lord's Supper for the time being. He/she cannot join the fellowship of the Body of Christ until he/she has publicly demonstrated his/her obedience to Christ through his/her actions. Before the Lord's Supper, we should encourage one another to examine ourselves, prayerfully confess our sins, and repent in obedience to our Savior, Jesus Christ.

首先，我們相信洗禮是耶穌賜給教會的兩個禮儀之一，是屬於教會的事情，必須在教會中執行。其次，洗禮是一個公共的見證，而不是一個私下的秘密。因此，教會必須在全體會眾公共聚集的時候做這件事，通常是在主日上午的敬拜之中。在洗禮之前，受洗者必須首先公開承認他的信仰，並為此做見證。基於受洗者的見證和認信，教會才可以為他/她施行洗禮。因為信徒理當信而受洗。

First, we believe that baptism is one of the two ordinances given by Jesus to the church, and that it is a matter that belongs to the church and must be administered in the church. Second, baptism is a public witness, not a private secret. Therefore, the church must do it when the whole congregation is gathered publicly, usually in the context of Sunday morning worship. Before baptism, the baptized person must first publicly confess his faith and testify to it. It is on the basis of the baptized person's testimony and confession that the church can administer baptism to him/her. For the believer deserves to be baptized in faith.

洗禮是教會所領受的命令。因此，教會的全體會眾應當按照聖經的吩咐，共同確認他們當中的一位屬靈領袖來做這件事。通常情況下，教會的主任牧師或其他長老是做這件事的合適人選。但如果教會暫時沒有牧師或長老，那麼會眾也可能選立一位合適的屬靈領袖來做這件事，這位領袖很有可能是在教會中經常教導聖經的人。原因有二，首先，洗禮是教會行為，因此理當由全體會眾所信服的屬靈領袖來主持；第二，洗禮是“看得見的道”，因此理當由教導聖道的人來主持。

Baptism is a command received by the church. Therefore, the entire congregation of the church should mutually acknowledge a spiritual leader among them to do this, as commanded by the Bible. Normally, the senior pastor or other elders of the church would be the appropriate person to perform this service. However, if the church does not have a pastor or elders at the moment, then the congregation may elect a suitable spiritual leader to perform this service, most likely someone who teaches the Bible regularly in the church. There are two reasons for this: first, baptism is a church practice, so it should be conducted by a spiritual leader whom the entire congregation trusts; and second, baptism is the "visible Word," so it should be conducted by someone who teaches the Word.