194:1
Spirituin sanctum æque Patris et Filii esse confiteor, eumque a Patre vel Filio similiter niti: quod mecum prolata quoque Apostoli sententia videtur approbasse. Nam legimus: Paraclitus, quem mittet Pater in nomine meo (Joan. XIV, 26). Et alio loco: Quem ego mittam vobis a Patre (J oan. xv, 26). Nec tamen ut nuper habita collocutione c tractavimus, scinditur una personarum discretione Divinitas. Quia si Spiritus, ut acquiescitis, a Patrc Filioque vel init. titur vel procedit, non potest missus mittensque misceri, et ea quo procedit procedensque confundi.
I confess that the Holy Spirit is equally of the Father and of the Son, and that He rests upon (or issues from) the Father and the Son alike: which the sentence of the Apostle, when brought forward, seems also to have approved together with me. For we read: The Paraclete, whom the Father will send in my name (John 14:26). And in another place: Whom I will send to you from the Father (John 15:26). Yet the Divinity is not, as we treated in the conversation recently held, torn asunder by any distinction of the Persons. For if the Spirit, as you concede, either rests upon or proceeds from the Father and the Son, then the sent and the sender cannot be confounded, nor can that from which He proceeds and He who proceeds be confused together.
我宣認聖靈同等地屬於父與子，並且祂同樣地安息於（或發自）父與子：這一點，使徒的話一經引出，似乎也與我一同予以肯定了。因為我們讀到：保惠師，就是父要因我的名所差來的（約十四26）。又在別處：就是我要從父那裡差來給你們的（約十五26）。然而神性並不如我們近日所談論的那樣，因位格的分別而被撕裂。因為聖靈若如你們所承認的，或安息於、或發自父與子，那麼被差者與差遣者就不能相混，那祂所由以發出者與那發出者也不能彼此混淆。