Vigilius of Thapsus

Works 7 part 8/12

Latin original · 37 verses · some words can be tapped for a gloss · long chapter, split into parts; this part covers 7:258–7:294 (440 verses in all)

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7:258

Et quomodo de ejus substantia Filium confiteris, qui sæpe a Patribus visus est convertibi lis atque mutabilis, et in variis figuris singulis qui busque sæpe demonstratus? Qui si de ipsa substan tia esset, carnis 278 utique assumptione nec visi bilis cerneretur, quin potius in ea aequalitate qua Pater est permansisset, ex cujus substantia erat : quia quod de Patre est, nec videri, nec mutari, nec converti posse credendum est. Athanasius. Hæc est causa erroris, hæc origo hæ resis Arianae, dum non intelligunt virtutem Dei, ne que tanti sacramenti dispositionem agnoscunt: quibus in primo respondendum est Filium Dei, non ita visum ut Deus erat, sed ut homo capi poterat.

And how do you confess the Son to be of His substance, when the Son has often been seen by the patriarchs as changeable and mutable, and often shown forth to each in various forms? For if He were of that very substance, He would surely not be discerned as visible even by the assumption of flesh, but rather He would have remained in that equality in which the Father is, from whose substance He was; because what is of the Father must be believed unable to be seen, or changed, or altered. ATHANASIUS: This is the cause of error, this the origin of the Arian heresy, that they do not understand the power of God, nor do they recognize the dispensation of so great a mystery. To these it must first be answered that the Son of God was seen not as He was as God, but as man was able to apprehend Him.

你怎能宣認聖子出於聖父的本質，既然聖子常被列祖看見為可變、可改的，並常以各樣形像向各人顯現呢？因為祂若出於那同一本質，就連藉著取了肉身也不致被看為可見的，反倒會仍存在祂與聖父同等的地位中，祂正是出於聖父的本質；因為凡出於聖父的，當信是不能被看見、不能被改變、不能被更易的。亞他那修：這就是錯謬的根源，這就是亞流異端的起頭，就是他們不明白神的大能，也不認識如此重大奧祕的安排。對這等人首先當回答：神的兒子被看見，並非照祂作為神的本相，乃是照人所能領會的方式。

7:259

Deinde hoc esse potentiæ Dei, ut cum singulis prout voluit revelari dignatus est, habitum mutaret, non substantiam verteret, nec proprietatem qualitatis amittens, sed juxta meritum videntis temperamen tum majestati adhibuit. Ipse tamen ut semper idem est, in substantiæ suæ proprietate permansit, sicut scriptum est ; Mutabis ecs, et mutabuntur : tu autem ipse idem ea, et anni tui non deficient (Paal. Cl, 28). Nam et angeli in figura hominum saepe visi, tamen aliud non sunt quam quod esse se norunt, neque substan tiam mutant, cum figuram humani corporis sumunt. Quanto magis auctor angelorum non mutabitur, qui angelis ut hoc facere possint sua liberalitate conces sit?

Next, that it belongs to the power of God that, when He deigned to be revealed to individuals as He willed, He changed His appearance but did not alter His substance; nor, losing the property of His quality, but according to the merit of the beholder He applied a tempering to His majesty. Yet He Himself, as He is ever the same, remained in the property of His own substance, as it is written: 'Thou shalt change them, and they shall be changed; but thou art the selfsame, and thy years shall not fail' (Ps. 101:28). For the angels also, though often seen in the form of men, are nevertheless nothing other than what they know themselves to be, nor do they change their substance when they take on the form of a human body. How much more shall the Author of the angels not be changed, who by His own bounty granted the angels that they might be able to do this?

其次，這乃是神的大能：當祂按己意俯就向各人顯現時，祂改變了外貌，卻沒有更易本質；祂也沒有失去其性質的特性，乃是照觀看者的程度，為自己的威嚴加上節制。然而祂自己既永遠是一樣的，便仍存在自己本質的特性中，正如經上所記：「你要將天地更換，天地就改變了；惟有你永不改變，你的年數沒有窮盡」（詩一〇二26-27）。因為天使雖常以人的形像被看見，卻仍不過是它們所自知的存有，當它們取了人身的形像時，並不改變本質。何況天使的創造者，那以自己的慷慨賜給天使能行此事的主，豈不更不改變嗎？

7:260

Vides ergo dispositiones rerum futurarum, quæ suis quibusque temporibus complendæ erant in illo per imaginem patribus præostensam, non tamen ipsum Deum, ut est proprie, visum. Hæreticus. Quid de iricarnatione dicturus, et ejus mutabilitatem qua ratione excusabis non intelligo. Siquidem legimus : Verbum caro factum est (Joan. i, 14). Tunc utique Virginis uterum opplevit: tunc aliud quam quod venerat natum est. Unde jam com mixta substantia statum vertit, ordinem perdit in mutatione ipsa : de Deo homo, de spiritu caro fa etum est. Et utique translatio omnis, interjectio est pristini status.

You see, then, the dispositions of things to come, which were to be fulfilled each in its own time, foreshown to the patriarchs in Him through an image, yet not God Himself seen as He properly is. THE HERETIC: I do not understand what you will say concerning the incarnation, and by what reasoning you will excuse its mutability. For we read: 'The Word was made flesh' (John 1:14). Then surely He filled the Virgin's womb; then was born something other than what had come. Whence now, the substance having been mingled, He changed His state, He loses His order in that very change: from God He was made man, from spirit, flesh. And every transference is certainly the interruption of a former state.

那麼，你看見將來諸事的安排，本要各按其時應驗，藉著一個影像在祂裡面向列祖預先顯明，然而並非神自己照祂本相被看見。異端者：論到道成肉身，我不明白你要說甚麼，也不明白你要用甚麼理由為其可變性辯解。因為我們讀到：「道成了肉身」（約一14）。那時祂果真充滿了童女的胎；那時所生的乃是與那來者不同之物。如此，既然本質已被混合，祂便改變了自己的狀態，在那改變中失去了次序：從神成了人，從靈成了肉。而一切的轉變，必然是先前狀態的中斷。

7:261

Idcirco Filium ex alia substantia cre dendum non dubium est, quæ converti, et mutari, et videri potest : quia hoc de Patris substantia credi fas non est, quia ait: Ego sum; ego sum, et non mu- tabor (Malach. III, 6). Et Filius in Evangelio : Deum nemo vidit unquam (Joan. I, 18). Athanasius. Commixtio quidem sive concretio naturæ mutatio est : mutatio naturæ translationem facit ; et translatio perdit quod ei at , et incipit esse quod non erat. Hoc nativitas Christi non 279 habet, Gabriele angelo testante , quem interro gatum de Mariae possibilitate conceptus respon disse evangelista refert : Spiritus sanctus super veniet in te , et virtus Altissimi obumbrabit tibi (Luc. I, 35).

Therefore there is no doubt that the Son must be believed to be of another substance, which can be altered, and changed, and seen; because it is not lawful to believe this of the Father's substance, since He says: 'I am; I am, and I change not' (Mal. 3:6). And the Son in the Gospel: 'No man hath seen God at any time' (John 1:18). ATHANASIUS: Mingling indeed, or coalescence, is a change of nature; a change of nature produces a transference; and transference destroys what it was, and begins to be what it was not. The nativity of Christ does not have this, as the angel Gabriel testifies, who, when questioned about the possibility of Mary's conceiving, the Evangelist relates answered: 'The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee' (Luke 1:35).

所以毫無疑問，當信聖子出於另一種本質，那能被更易、被改變、被看見的本質；因為對於聖父的本質，斷不可如此相信，既然祂說：「我是；我是耶和華，我不改變」（瑪三6）。聖子在福音書中也說：「從來沒有人看見神」（約一18）。亞他那修：混合或融合，確是性質的改變；性質的改變產生轉變；而轉變毀滅其原本所是，開始成為其原本所不是。基督的降生並無此事，正如天使加百列所見證的；福音書記載，當他被問及馬利亞受孕的可能時，回答說：「聖靈要臨到你身上，至高者的能力要蔭庇你」（路一35）。

7:262

Qui utique, nec in utroque dicto commixtio nem, sed superventum Spiritus sancti, et obumbra tionem Altissimi nominavit. Legis Verbum caro fa ctum est (Joan. i, 14). Quomodo autem sit factum mens utique nostra non attingit : quia quod credi mus excedit mentem nostram : sed fide attingimus : et sic hoc modo totum tenemus fide, quod credimus: etsi mente non totum complectimur. Scire ergo do- bemus quid et quantum sensu attingere nobis con cessum est, quid fide suscipere : nam legimus : Nemo ascendit in caelum, nisi qui descendit de cælo, Filius hominis qui est in cælo (Joan. III, 13). Quo modo Filius hominis, qui in terris loquebatur, esse dicebatur in coelo?

Who, in neither saying, named a mingling, but the coming upon of the Holy Spirit, and the overshadowing of the Most High. You read, 'The Word was made flesh' (John 1:14). But how it was made, our mind certainly does not reach; because what we believe surpasses our mind: but we attain it by faith. And thus in this way we hold the whole by faith, what we believe, even though we do not comprehend the whole with the mind. We ought therefore to know what and how much it is granted us to attain by understanding, and what to receive by faith; for we read: 'No man hath ascended into heaven, but he that descended from heaven, the Son of man who is in heaven' (John 3:13). How was the Son of man, who was speaking on earth, said to be in heaven?

加百列在這兩句話中，都沒有題到混合，乃是題到聖靈的臨到與至高者的蔭庇。你讀到「道成了肉身」（約一14）。然而它是怎樣成就的，我們的心思實在無法測度；因為我們所信的超過我們的心思，但我們藉著信心得以領受；如此，我們便藉信心全然持守我們所信的，縱然我們的心思不能全然參透。所以我們當知道，憑悟性所蒙允許領會的是甚麼、有多少，憑信心所當接受的又是甚麼；因為我們讀到：「除了從天降下、仍舊在天的人子，沒有人升過天」（約三13）。那在地上說話的人子，怎能說是在天上呢？

7:263

Et quemadmodum inde descen disse refertur, qui nec ibi factus, nec adhuc ascen dcrat? Quia nondum passus resurrexerat. Sed quia Deus Verbum hominem assumpturus descenderat, homo divinitati copulatus, illuc ascendit, unde caro utique non descenderat, sed Verbum. Sed et Domi num ad Joannem loquentem in Apocalypsi legimus : Ego sum primus et novissimus, et vivus fui et mortuus, et ecce sum vivens in sæcula sæculorum (Apoc. i, 17). Si primus, quomodo novissimus? si vivus, quia ipse est vita omnium, quomodo mortuus, cum vita mori non possit ? Quod si mortuus, quomodo vel Deus, vel vita dicendus est? Et utique non tenebit perfe clam veritatem quisquis aliquam veritatis excluserit portionem.

And how is He said to have descended from there, who was neither made there, nor had yet ascended? Because, not yet having suffered, He had not risen. But because God the Word, about to take up manhood, had descended, the man, joined to the Godhead, ascended thither whence the flesh certainly had not descended, but the Word. Moreover, we read of the Lord speaking to John in the Apocalypse: 'I am the first and the last, and I was living and was dead, and behold I am living for ever and ever' (Rev. 1:17). If the first, how the last? If living, since He Himself is the life of all, how dead, since life cannot die? But if dead, how is He to be called either God, or life? And surely whoever has excluded any portion of the truth will not hold the perfect truth.

祂既未在那裡被造，又尚未升上去，怎能說是從那裡降下來的呢？因為祂尚未受苦，便還沒有復活。但因為神——道——將要取了人性而降下來，所以那與神性聯合的人，便升到肉身原未從那裡降下、惟有道從那裡降下之處。再者，我們讀到主在啟示錄中對約翰說：「我是首先的，我是末後的，我曾死過，現在又活了，直活到永永遠遠」（啟一17-18）。祂若是首先的，怎能是末後的？祂若是活的，既然祂自己是萬有的生命，怎能是死的，因生命不能死亡？但祂若曾死，又怎能稱為神或生命呢？凡排除了真理任何一部分的人，必不能持守完全的真理。

7:264

Sed tu qui creaturis tui et redemptoris causaris incarnationem, tuae, si potes, ante investiga nativitatis rationem. Certe fateberis hominem ex duabus substantiis subsistere, anima et carne : et lameD non duo, sed unus dicitur homo. Et cumunita sit ejusnatura, incommiscibiles tamen substantiae perma nem. Si ergo ita in homine a Deo collate immiscibiles permanent substantiæ, quid de creatoris tu! incar natione sentire cogaris adverte, qui utique dignationc homini admiscetur, non commiscetur :

But you who object against the incarnation of your Creator and Redeemer, first investigate, if you can, the reason of your own birth. Surely you will admit that man subsists of two substances, soul and flesh; and yet he is called not two, but one man. And although his nature is united, the substances nevertheless remain unmixable. If, then, in man, joined together by God, the substances remain unmixable, consider what you are forced to think of the incarnation of your Creator, who indeed by His condescension is mingled with man, yet not commingled:

但你既反對你的造物主與救贖主的道成肉身，就請你先查考自己出生的緣由（若你能的話）。你必承認人是由兩種本質——靈魂與肉體——而存在的；然而人卻不稱為二，乃稱為一。雖然他的性質是聯合的，這兩種本質卻仍不相混。那麼，倘若在神所結合的人裡面，這兩種本質尚且不相混，就請思想你被迫對你造物主的道成肉身當作何想：祂固然以俯就之恩與人相聯，卻不相混。

7:265

et Ycrbum caro sic factum, hoc est unigenitum Dei Filium sic factum esse hominis filium, ut neutro in alterum verso, sed utroque in 280 sua substantia perma nente, sic Deus in homine pateretur humana, ut in se ipso integra divina servaret : non ut conversione, aut mutabilitate aliqua coeperit esse quod non erat, sed ut potentia divine dispensationis Verbum Patris nunquam a Patre discedens, homo proprie fieri dig. naretur, incarnatusque sit unigenitus secreto illo mysterio, quod ipse novit : nostrum namque est credere, illius nosse. Ac sic ipse Deus Verbum, to tum suscipiens in se quod est hominis, homo sil. Et assumptus homo totum accipiendo quod Dei est, aliud quam Deus esse non possit.

and the Word was so made flesh, that is, the only-begotten Son of God was so made the son of man, that neither being turned into the other, but each remaining in its own substance, God in man so suffered human things that in Himself He kept the divine things entire; not that by any conversion or mutability He began to be what He was not, but that by the power of the divine dispensation the Word of the Father, never departing from the Father, deigned properly to become man, and the only-begotten was made incarnate by that secret mystery which He Himself knows; for it is ours to believe, His to know. And thus God the Word Himself, taking up into Himself the whole of what belongs to man, is man; and the man assumed, by receiving the whole of what belongs to God, cannot be other than God.

道如此成了肉身，就是神的獨生子如此成了人子，以致二者並無互相轉化，乃是各自存留在本身的本質中：神在人裡面如此擔受人的諸事，卻在自己裡面全然保守神的諸事；並非藉甚麼轉化或變易而開始成為祂原本所不是的，乃是藉神安排的大能，那從不離開聖父的聖父之道，俯就而真正成為人，獨生子藉那祂自己所知的隱祕奧祕而成了肉身；因為信乃是我們的本分，知乃是祂的。如此，神——道——自己將屬人的一切完全取到自己裡面，便是人；而那被取的人，既領受了屬神的一切，便不能不是神。

7:266

Non ergo de visibili bus conjectura facienda est, quasi æqualibus invicem creaturis putemus Deum hominemque commixtum : ct tali confusione carnis et Verbi, quasi aliquod cor pus effectum. Absit ita credere : hujusmodi enim commixtio , partis utriusque corruptio est: Deus enim capax, non capabilis est; penetrans non pene trabilis; implens non implebilis : qui ubique totum simul est, et ubique diffusum est, per infusionem potentiae suæ dignanter naturae est immixtus huma næ, non humana natura naturæ est mixtus divinæ. Caro igitur profecit in Verbum, non Verbum profecit in carnem. Verissime ergo Verbum caro factum est:

Therefore no conjecture is to be made from visible things, as if we should suppose God and man to be commingled like creatures equal to one another, and that by such a confusion of flesh and Word some single body was produced. Far be it to believe thus; for such a mingling is a corruption of both parts. For God is one who contains, not one who is contained; one who penetrates, not one who is penetrated; one who fills, not one who is filled; who is everywhere whole at once, and everywhere diffused. By the infusion of His power He condescendingly was united to human nature, not that the human nature was mixed into the divine nature. The flesh therefore advanced into the Word, not the Word into the flesh. Most truly, then, the Word was made flesh:

所以不可從可見之物作推測，彷彿我們當以為神與人像彼此同等的受造物那樣相混，並且藉著肉與道這樣的混淆而產生出某種單一的身體。斷不可如此相信；因為這樣的混合乃是雙方的敗壞。因為神是包容者，而非被包容者；是貫穿者，而非被貫穿者；是充滿者，而非被充滿者；祂無所不在，同時全然存在，又無所不在地遍滿。祂藉著澆灌自己的能力，俯就而與人性聯合，並非人性被混入神性。所以乃是肉體進入道，而非道進入肉體。因此，「道成了肉身」這話最為真實：

7:267

sed, ut diximus, sdum proprie personaliter, non cum Patre aut Spiritu sancto naturaliter; quia unige nitus Dei Filius, Deus verus, qui cum Patre et Spiritu sancto unus est in natura, alter est in persona. Non enim ipsum Patrem dicimus esse quem Filium : nec iterum eumdem Filium dicimus esse quem Patrem. Aut rursus Spiritum sanctum Patrem vel Filium nun cupamus; sed distinguentes personas in proprictati bus suis, Patrem Deum, Patrem proprie nommamus : et Filium Deum, Filium proprie dicimus : et Spiri tum sanctum Deum, Spiritum sanctum proprie con fitemur. Et cum ter numero dicimus Deum; non tres deos credimus, sed unum in omnipotentiæ Suæ Tri nitate perfectum.

but, as we have said, of Him alone properly and personally, not together with the Father or the Holy Spirit by nature; because the only-begotten Son of God, true God, who with the Father and the Holy Spirit is one in nature, is another in person. For we do not say that the Father Himself is the same as the Son; nor again do we say that the same Son is the same as the Father; nor again do we call the Holy Spirit the Father or the Son; but distinguishing the persons in their properties, we name God the Father, the Father properly; and the Son God, we call the Son properly; and the Holy Spirit God, we confess the Holy Spirit properly. And when we say 'God' three times in number, we do not believe three gods, but one perfect God in the Trinity of His omnipotence.

但正如我們所說，這道成肉身唯獨按位格本身發生，並非按本性與聖父或聖靈一同發生；因為神的獨生子，真神，那與聖父、聖靈在本性上為一者，在位格上卻是另一位。因為我們不說聖父自己就是聖子；也不再說那同一位聖子就是聖父；我們也不稱聖靈為聖父或聖子；乃是按各位格的特性加以區分：我們稱聖父神，恰當地稱為父；稱聖子神，恰當地稱為子；稱聖靈神，恰當地宣認為聖靈。當我們在數目上三次說「神」時，我們並不相信有三位神，乃是相信在其全能之三位一體中那獨一完全的神。

7:268

Idcirco una persona accipicnda est, carnis el Verbi : unum eumdemque Deum et homi nem, inseparabilem semper geminæque substantiæ vere semper omnia gessisse quæ sunt hominis, et vere semper possedisse quae Dei sunt : Quoniam et si crucifixus est 281 ex infirmitate nostra, vivit ex vir- tute Dei (II Cor. XIII, 4). Quapropter non pertimesci mus secundum hominem Deum natum, eumdemque secundum hominem Deum passum, Deum mortuum : sed gloriamur dicere Deum natum, eumdemque se cundum hominem passum. Qui cum in forma Dei esset, non propter se, sed propter nos formam servi suscepit, et semetipsum exinanivit. Quomodo exina nivit semetipsum? Dum forma Dei, formam servi ac cepit:

Therefore one person is to be received, of the flesh and of the Word: one and the same God and man, ever inseparable and of twofold substance, truly and ever to have done all things that belong to man, and truly and ever to have possessed those things that are God's: 'For although He was crucified through our weakness, yet He liveth by the power of God' (2 Cor. 13:4). Wherefore we are not afraid to say that God was born according to the man, and that the same, according to the man, was a God who suffered, a God who died; but we glory to say that God was born, and that the same, according to the man, suffered. Who, when He was in the form of God, took the form of a servant not for His own sake but for ours, and emptied Himself. How did He empty Himself? In that, being the form of God, He took the form of a servant:

所以當領受肉與道為一位格：是同一位神而人，永遠不可分割、具雙重本質，真實而永遠地行了一切屬人之事，又真實而永遠地擁有一切屬神之事：「祂因軟弱被釘十字架，卻因神的大能仍然活著」（林後十三4）。因此我們不怕說：神按那人而生，並且這同一位神按那人而言是受苦的神、死亡的神；但我們以說「神生了」為誇耀，並且這同一位按那人而言是受苦的。祂本有神的形像，卻不是為自己，乃是為我們，取了奴僕的形像，並且虛己。祂怎樣虛己呢？就是祂本有神的形像，卻取了奴僕的形像：

7:269

dum principaliter Dominus ea quæ sunt fa muli dignanter assumit : dumque per indulgentiam ct miserationem nostri, gerendo inferiora se videli cet, vel agendo, Verbum caro factum evacuatur in persona, quod possedit in natura. Et in Verbo hu manitatis habitu tusobcdiens in homine, illud in se per humilitatem et obedientiam natur.e nostrae restituit, quod per inobedientiam perierat in Adam. Et in carne mortuus, qui semper vivit in spiritu : vivificans cum Patre omnia, jam nunquam de cætero moriturus.

in that, being principally Lord, He condescendingly assumes those things which belong to a servant; and in that, through His indulgence and compassion toward us, by bearing or doing lower things, the Word made flesh is, as it were, emptied in person of what He possessed in nature. And in the Word, by the habit of humanity, being obedient as man, He restored in Himself, through the humility and obedience of our nature, that which had perished in Adam through disobedience. And dead in the flesh, He who ever lives in the Spirit, giving life with the Father to all things, henceforth never to die again.

就是祂本居於主位，卻俯就而取了屬僕人之事；又藉著祂對我們的寬容與憐憫，藉著擔當或行那些較卑微之事，那成了肉身的道，便在位格上虛去了祂在本性中所擁有的。並且在道裡面，藉著人性的樣式，作為人而順服，祂藉著我們本性的謙卑與順服，在自己裡面恢復了那因亞當的悖逆而喪失的。祂在肉體中死了，卻是那永遠在靈裡活著的，與聖父一同賜生命給萬有，從此永不再死。

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Is suscitat is a Patre in carne, et fit nobis primogenitus ex mortuis , qui est unigenitus Dei vivi, ac diversa saecula propter nos pauper in tem pore, indigens in homine, nobis accipit, quod abun dans sibi semper habebat in Patre. Hæreticus. Firmata in corde meo non nescias su periora rationabiliter et vere exposita, sed ad cumu lum fidei quaeso exponas, cur personis et non.inibus dividuntur, cum sit una substantia Patras, et Filii, et Spiritus sancti ? Athanasius.Ignoras, quia Pater Deus unus est, et Filius unus Deus est, et Spiritus sanctus unus Deus est? Uni tum nomen est, quia una est eorum substantia. Unde et Joannes in Epistola sua ait:

He is raised up by the Father in the flesh, and becomes for us the firstborn from the dead, He who is the only-begotten of the living God, and through the various ages for our sake poor in time, needy in His manhood, receives for us what He, abounding, ever had for Himself in the Father. THE HERETIC: Be assured that the foregoing things, established in my heart, have been set forth reasonably and truly; but for the fullness of faith I beg you to expound why they are divided by persons and names, since the substance of the Father, and of the Son, and of the Holy Spirit is one. ATHANASIUS: Are you ignorant that the Father is one God, and the Son is one God, and the Holy Spirit is one God? The name is one, because their substance is one. Whence John also in his Epistle says:

祂在肉身中被聖父復活，為我們作了從死裡首先復生的，祂就是永生神的獨生子，並且歷經各世代為我們的緣故在時間中成了貧窮、在人性中成了缺乏，為我們領受了祂作為豐富者在聖父裡向來為自己所擁有的。異端者：請放心，上述諸事既已堅立在我心中，乃是合理而真實地陳明了；但為使信心得以完全，我求你講明：既然聖父、聖子、聖靈的本質為一，為何祂們按位格與名稱有所區分？亞他那修：難道你不知道聖父是獨一的神，聖子是獨一的神，聖靈是獨一的神嗎？名是一，因為祂們的本質是一。所以約翰在他的書信中也說：

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Tres sunt qui testimonium di cunt in cælo, Pater, Verbum et Spiritus: et in Christo Jesu unum sunt (I Joan. v, 7); non tamen unus est. quia non est eorum una persona. Nunquid aliud sentien dum est, quam Pater verus unus qui genuit, idem non sit qui et genitus ab ipso est; et Filius unus qui non genuit, Pater non sit; et Spiritus sanctus, qui nec Pater, nec Filius, alter sit in persona, praeterea qui nec genuit, nec natus referatur. Hæreticus. Quare nominas significanter ? Athanasius. Procul dubio Pater vere genuit; hoc primum nomen est ejus. Filius vero de eo natus est, hoc unicum 282 nomen est ei : Spiritus autem sanctus qui de Patre processit, naturale nomenestei.

'There are three who bear witness in heaven, the Father, the Word, and the Spirit; and in Christ Jesus they are one' (1 John 5:7); yet He is not one person, because there is not one person of them. Surely nothing else is to be thought than that the one true Father who begot is not Himself also the one who is begotten of Him; and that the one Son who did not beget is not the Father; and that the Holy Spirit, who is neither Father nor Son, is another in person, who moreover is reported neither to have begotten nor to have been born. THE HERETIC: Why do you name them distinctively? ATHANASIUS: Without doubt the Father truly begot; this is His first name. The Son indeed was born of Him; this is His unique name. But the Holy Spirit, who proceeded from the Father, this is His natural name.

「在天上作見證的有三：就是父、道與聖靈；在基督耶穌裡，這三乃是一」（約壹五7）；然而祂並非一個位格，因為祂們並非一個位格。實在不可有別的想法，惟有這樣想：那獨一的、生子的真父，自己並非那從祂而被生的；那未曾生子的獨一聖子並非父；而聖靈既非父亦非子，在位格上乃是另一位，並且祂被述為既未生子，也非被生。異端者：你為何要這樣分別稱呼祂們呢？亞他那修：毫無疑問，聖父確實生了子；這是祂的首要名稱。聖子確是從祂而生；這是祂獨有的名稱。而聖靈是從聖父而出的，這是祂本性的名稱。

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Dum ergo nomina in personis distinguuntur, propria nomina os tenduntur : dum secundum deitatem refertur, unitum nomen in his indicatur : quia substantivus est Pater, substantivus est Filius, substantivus est et Spiritus sanctus. Sit ergo nobis secundum salutaris baptismi confessionem fides integra Trinilatis, sit una devo tio pietatis : nec more gentilium, potestatum diver sitates opinemur, sed potius perfectam Trinitatem adorantes et magnificantes, sicut in mysteriis ore nostro dicimus, ita conscientia teneamus : Sanctus, sanctus, sanctus Dominus Deus omnipotens (Isai. VI, 3). Ter dicens sanctus unam omnipotentiam confiteris. Vel illud Apostoli : Unus Spiritus (Ephes. IV, 4).

While, therefore, the names are distinguished in the persons, the proper names are displayed; while it is referred to according to the deity, the one united name is indicated in them; because the Father is substantive, the Son is substantive, and the Holy Spirit is substantive. Let there be in us, then, according to the confession of saving baptism, an entire faith of the Trinity; let there be one devotion of piety; nor, after the manner of the Gentiles, let us imagine diversities of powers, but rather, adoring and magnifying the perfect Trinity, as we say in the mysteries with our mouth, so let us hold it in our conscience: 'Holy, holy, holy, the Lord God Almighty' (Isa. 6:3). Saying 'holy' three times, you confess one omnipotence. Or that saying of the Apostle: 'One Spirit' (Eph. 4:4).

所以，當這些名稱在位格中被區分時，各自的專名便顯明出來；當按神性而論時，那合一之名便在祂們中間被指明；因為聖父是有本體的，聖子是有本體的，聖靈也是有本體的。那麼，願我們照拯救之洗的宣認，持守對三位一體完整的信德；願我們有同一份虔誠的敬虔；不要照外邦人的樣式臆想各種能力的差異，乃要敬拜並尊崇那完全的三位一體，正如我們在聖禮中口裡所說的，照樣也在良心裡持守：「聖哉，聖哉，聖哉，全能的主神」（賽六3）。三次說「聖哉」，你便宣認了獨一的全能。又如使徒所說：「一個聖靈」（弗四4）。

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Dominus Jesus Christus in gloria Dei Patris (Philip. II, 11). Unum Amen, quia una est religio, una glo rificatio Trinitatis. Et deinceps pacem dilectionem que sectantes semper novis operibus abundemus, ut audiamus ab Apostolo : Gratia Domini Jesu Christi et dilect:o Dei, et communicatio Spiritus sancti cum omnibus vobis, Amen (II Cor. XIII, 13) Professio Ariana, et confessio catholica sancti Athanasii. AD THEOPHILUM. Ariani dicunt Fil.um Dei non de substantia Dei Patris genitum, sed extrinsecus creatum. Lgo credo Dei Filium de Patris natum substantia, non crea tnm, sicut et Spiritum sanctum Paraclitum, qui est Filii, a Patre procedentem. Et ideo dico Homousion ; ad Filium Patre dicente :

'The Lord Jesus Christ in the glory of God the Father' (Phil. 2:11). One Amen, because there is one religion, one glorification of the Trinity. And thereafter, pursuing peace and love, let us ever abound in new works, that we may hear from the Apostle: 'The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen' (2 Cor. 13:13). THE ARIAN PROFESSION, AND THE CATHOLIC CONFESSION OF SAINT ATHANASIUS. TO THEOPHILUS. The Arians say that the Son of God was not begotten of the substance of God the Father, but created from without. I believe that the Son of God was born of the Father's substance, not created, just as also the Holy Spirit the Paraclete, who is the Son's, proceeds from the Father. And therefore I say 'Homousion'; with the Father saying to the Son:

「主耶穌基督在父神的榮耀裡」（腓二11）。一個「阿們」，因為只有一個信仰、對三位一體只有一種頌讚。此後，我們既追求和睦與愛心，就當常以新的善行豐足，使我們得以從使徒聽見：「願主耶穌基督的恩惠、神的慈愛、聖靈的感通，常與你們眾人同在。阿們」（林後十三13）。亞流派的主張，與聖亞他那修的大公信仰宣認。致提阿非羅。亞流派說神的兒子不是出於父神的本質而生，乃是從外被造的。我卻相信神的兒子是出於聖父的本質而生，並非受造，正如那屬於聖子、從聖父而出的保惠師聖靈一樣。所以我說「同質」（Homousion）；因為聖父對聖子說：

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Tecum principium in die virtutis tuæ, in splendoribus sanctorum ex utero ante luciferum genui te (Psal. CII, 3). Similiter et Filio attestante : Dominus 283 dixit ad me: Filius meus es tu, ego hodie genui te (Psal. II, 7). Nam et cum tempore passionis Pilatus ab eo accusantibus Judaeis requireret si rex esset, respondens Dominus, ait : Ego in hoc natus sum (Joan. XVIII, 37). De Spiritu quoque sancto Dominus dicit : Spiritus sanctus qui a Patre meo procedit (Joan. xv, 26). Constat ergo se- condum unam divinitatis substantiam Filium geni tum a Patre, non creatum : et Spiritum sanctum a Patre procedentem, et totum esse Filii, sicut fons de fonte est, et lumen de lumine.

'With thee is the principality in the day of thy power, in the splendours of the saints; from the womb before the day-star I begot thee' (Ps. 109:3). Likewise the Son also attesting: 'The Lord said to me: Thou art my Son, this day have I begotten thee' (Ps. 2:7). For also, at the time of the passion, when Pilate inquired of Him, the Jews accusing Him, whether He was a king, the Lord answering said: 'For this was I born' (John 18:37). Concerning the Holy Spirit also the Lord says: 'The Holy Spirit who proceedeth from my Father' (John 15:26). It is established, therefore, that according to the one substance of the deity the Son is begotten of the Father, not created; and the Holy Spirit proceeding from the Father, and being wholly of the Son, just as a fountain is from a fountain, and light from light.

「在你掌權的日子，你的民要在聖潔的威嚴中甘心犧牲；你的少年時光如清晨的甘露，我在晨星以先生了你」（詩一一〇3）。聖子也照樣作見證：「耶和華曾對我說：你是我的兒子，我今日生你」（詩二7）。並且，在受難之時，當猶太人控告祂，彼拉多問祂是否為王，主回答說：「我為此而生」（約十八37）。論到聖靈，主也說：「就是從我父出來真理的聖靈」（約十五26）。所以這是確定的：按神性的獨一本質，聖子是出於聖父而生，並非受造；聖靈是從聖父而出，並全然屬於聖子，正如泉源出於泉源、光出於光一樣。

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Ariani dicunt non semper fuisse cum Patre, aut apud Patrem Filium, vel Spiritum sanctum. Ego credo Dei Filium, secundum divinas Scripturas, Ver bum, virtutem et sapientiam Patris esse. Et fide confiteor nunquam Patri suum Filium defuisse, quia nunquam ei paternitatis defuit nomen, ut non sine sapientia, sine Verbo, sine virtute propria Pater aliquando credatur fuisse, secundum pra dicationem evangelistæ Joannis dicentis : In principio erat Ver- bum, et Verbum erat apud Deum, et Deus erat Ver bum, hoc erat in principio apud Drum. Omnia per ipsum facta sunt (Joan. i, 1). Omnia ait per ipsum facta, non ipsum factum. Sic nec sine Spiritu sancto aut Pater aliquando, aut Filius fuit.

The Arians say that the Son, or the Holy Spirit, was not always with the Father, or in the presence of the Father. I believe that the Son of God, according to the divine Scriptures, is the Word, the power, and the wisdom of the Father. And by faith I confess that His Son was never lacking to the Father, because the name of fatherhood was never lacking to Him, so that the Father is never to be believed to have been without wisdom, without the Word, without His own power, according to the preaching of the Evangelist John, who says: 'In the beginning was the Word, and the Word was with God, and the Word was God; the same was in the beginning with God. All things were made by Him' (John 1:1). He says all things were made by Him, not that He was made. So neither was the Father, nor the Son, ever without the Holy Spirit.

亞流派說聖子或聖靈並非向來與聖父同在，或在聖父面前。我卻相信，按神聖的經文，神的兒子是聖父的道、能力與智慧。並且我憑信心宣認，聖父從來不曾缺少祂的兒子，因為「父」的名稱從來不曾在祂身上缺少，以致斷不可相信聖父曾一度沒有智慧、沒有道、沒有自己的能力，這正照傳福音者約翰所傳講的：「太初有道，道與神同在，道就是神。這道太初與神同在。萬物是藉著祂造的」（約一1-3）。他說萬物是藉著祂造的，並非說祂是被造的。照樣，聖父或聖子也從來不曾沒有聖靈。

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Ariani dicunt nullam habere Filium potestatem, nisi a Patre aliquid acceperit. Similiter ct de Spiritu sancto, nisi a Filio acceperit. Ego credo secundum divinam substantiam sicut Verbum , virtutem, sa pientiam, brachium, manum, ita et potestatem Filium esse Patris. Nam secundum ipsius Domini senten tiam : Quæcunque Pater facit, hæc eadem similiter et Filius facit. Et sicut Pater suscitat mortuos et vivificat, sic et Filius quos vult vivificat (Joan. v, 19, 21). I.eprosum namque non ex alterius imperio, sed ex propria mundabat potestate, dicens : Volo, mundare (Matth. V!!!, 3).

The Arians say that the Son has no power, except what He has received from the Father. Likewise concerning the Holy Spirit, except what He has received from the Son. I believe that, according to the divine substance, just as the Son is the Word, the power, the wisdom, the arm, the hand, so also He is the power of the Father. For according to the sentence of the Lord Himself: 'Whatsoever things the Father doeth, these same the Son also doeth in like manner. And as the Father raiseth up the dead and giveth life, so the Son also giveth life to whom He will' (John 5:19, 21). For He cleansed the leper not by another's command, but by His own power, saying: 'I will; be thou made clean' (Matt. 8:3).

亞流派說聖子毫無權能，除非從聖父領受了甚麼。論到聖靈也是如此，除非從聖子領受了甚麼。我卻相信，按神聖的本質，正如聖子是聖父的道、能力、智慧、膀臂、手，照樣祂也是聖父的權能。因為照主自己的話：「父所作的事，子也照樣作。父怎樣叫死人起來，使他們活著，子也照樣隨自己的意思使人活著」（約五19、21）。因為祂潔淨那長大痲瘋的人，不是憑別人的命令，乃是憑自己的權能，說：「我肯，你潔淨了吧」（太八3）。

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Sic et paralyticum apud Judæos ignorantes eum Deum esse verum, cum illi dicerent, neminem posse peccata dimittere nisi solum Deum, manifestissime Deum se prodidit, et propriam osten dit potestatem, dicens : Ut sciatis autem quia Filius hominis habet potestatem in terra dimittendi peccata, ait paralytico : Surge, tolle lectum tuum et vade in domum 284 tuam (Matth. IX, 6). Similiter et caecorum examinat fidem, dicens : Creditis quia hoc possum facere vobis (Ibid.,28) ? Illis confessis, quod in ipsius e set potestate, sanitatis remedium infert, dicens : Secundum fidem vestram fiat vobis (Ibid., 29). De passione quoque proprii corporis assignans, quod in sua esset potestate, ita ait:

So also the paralytic, among the Jews who were ignorant that He was the true God, when they said that none could forgive sins except God alone, He most manifestly declared Himself God, and showed forth His own power, saying: 'But that you may know that the Son of man hath power on earth to forgive sins,' He said to the paralytic: 'Arise, take up thy bed, and go into thy house' (Matt. 9:6). Likewise also He examines the faith of the blind men, saying: 'Believe ye that I am able to do this unto you?' (ibid. 28). When they had confessed that it was in His power, He brings the remedy of healing, saying: 'According to your faith be it done unto you' (ibid. 29). Concerning the passion also of His own body, indicating that it was in His own power, He thus says:

照樣，論到那癱子，在那些不知祂是真神、說惟有神能赦罪的猶太人中間，祂極其明顯地宣告自己是神，並顯出自己的權能，說：「但要叫你們知道人子在地上有赦罪的權柄」，就對癱子說：「起來，拿你的褥子回家去吧」（太九6）。照樣，祂也察驗瞎子的信心，說：「你們信我能作這事嗎？」（同上28）。當他們宣認這事在祂的權能之內，祂便施行醫治的良方，說：「照著你們的信給你們成全了吧」（同上29）。論到祂自己身體的受難，祂也指明這事在祂自己的權能之內，如此說：

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Nemo tollit animam meam a me : potestatem habeo ponendi eam, et potestatem habeo iterum reaumendi eam (Joan. x, 18). Et alia infinita. De Spiritus etiam sancti potestate ipse ait : Spiritus ubi vult spirat (Joan. III, 8). Utique ubi propria voluntate atque divinitate voluerit aspirare, non ubi jussus fuerit. Sicut et de donis gratiarum Ap ,stolus prædicans docet: Hæc autem omnia ope ratur unus atque idem Spiritus, dividens singulis prout vult (/ Cor. XII, 11). Nam propria et ipse potestate et prophetas replet, et apostolos eligit ac dirigit, ac episcopos, sicut in Actibus apostolorum legimus, constituit. Innumera sunt etiam alia testimonia quae nunc longum est exponere;

'No man taketh away my life from me: I have power to lay it down, and I have power to take it up again' (John 10:18). And countless other things. Concerning the power of the Holy Spirit also He Himself says: 'The Spirit breatheth where He will' (John 3:8). Surely, where by His own will and divinity He has willed to breathe, not where He has been commanded. As also the Apostle, preaching of the gifts of graces, teaches: 'But all these worketh one and the same Spirit, dividing to every one according as He will' (1 Cor. 12:11). For He also by His own power fills the prophets, and chooses and directs the apostles, and appoints bishops, as we read in the Acts of the Apostles. There are also countless other testimonies which it would now be long to expound;

「沒有人奪我的命去，我有權柄捨了，也有權柄取回來」（約十18）。還有無數其他的事。論到聖靈的權能，祂自己也說：「風（靈）隨著自己的意思吹」（約三8）。這必是指祂按自己的意志與神性所願吹拂之處，並非受人吩咐之處。正如使徒傳講恩賜的事所教導的：「這一切都是這位獨一的聖靈所運行，隨己意分給各人的」（林前十二11）。因為祂也憑自己的權能充滿眾先知、揀選並差遣眾使徒、設立眾監督，正如我們在使徒行傳中所讀到的。還有無數其他的見證，如今若要陳明就太長了；

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et ideo sicut unam sub- stantiam, ita unam potestatem Patris, et Filii, et Spiritus sancti credo. Quod autem accepit Filius, secundum hominem accepit, id est secundum servi lein formam, secundum nostræ conditionis naturam, ipso Domino in Evangelio dicente : Et judicium dedit ei facere, quia Filius hominis est (Joan. v, 27). Ariani dicunt non totum Patrem cupi p sse a Filio, vel conspici; sicut nec Spiritus sanctus totum Filium aut videt aut capit. Ego credo, quod sicut Filius in Patre est, ct a Patre totus videtur , ita et Pater a Filio totus videtur, et totus est in Filio; ipso Filio dicente : Ego in Pa re, et Pater in me eat (Joan. xiv, 11). Et :

and therefore, just as one substance, so I believe one power of the Father, and of the Son, and of the Holy Spirit. But what the Son received, He received according to the man, that is, according to the form of a servant, according to the nature of our condition, the Lord Himself saying in the Gospel: 'And He hath given Him power to do judgment, because He is the Son of man' (John 5:27). The Arians say that the whole Father cannot be apprehended by the Son, or beheld; just as neither does the Holy Spirit see or apprehend the whole Son. I believe that, just as the Son is in the Father, and is wholly seen by the Father, so also the Father is wholly seen by the Son, and is wholly in the Son; the Son Himself saying: 'I am in the Father, and the Father in me' (John 14:11). And:

所以，正如本質為一，我也相信聖父、聖子、聖靈的權能為一。但聖子所領受的，乃是按那人領受的，就是按奴僕的形像、按我們景況的本性領受的，主自己在福音書中說：「並且因為祂是人子，就賜給祂行審判的權柄」（約五27）。亞流派說聖子不能領會或看見整全的聖父；正如聖靈也不看見或領會整全的聖子。我卻相信，正如聖子在聖父裡面，並全然被聖父看見，照樣聖父也全然被聖子看見，並全然在聖子裡面；聖子自己說：「我在父裡面，父在我裡面」（約十四11）。又說：

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Sicut novit me Pater, et ego novi Pa trem (Joan. x, 15). Similiter et de Spiritu sancto, Apostolo praedicante quod Spiritus scrutatur etiam profunda Dei. Et sicut nemo novit quid sit in homine, secundum ipsius Apostoli sententiam, nisi spiritus hominis, qui est in homine; ita et quae sunt Dei nemo novit, nisi Spiritus qui est in eo. Nam et Do minus in Evangelio etiam de parvulis sic ait : Quia angeli eorum semper vident faciem Patris (Matth. XVIII. 10). Impium est credere quod Filius et Spiritus san ctus non totum aut intueantur , aut capiant Patrem. 235 Ariani dicunt unum tantum Deum perfe ctum, omnipotentem, incapabilem, ingenitum, inler minabilem Patrem solum et immortalem.

'As the Father knoweth me, and I know the Father' (John 10:15). Likewise also concerning the Holy Spirit, the Apostle preaching that the Spirit searcheth even the deep things of God. And just as no man knoweth what is in a man, according to the sentence of the same Apostle, save the spirit of the man which is in the man; so also the things that are of God no man knoweth, but the Spirit who is in Him. For the Lord also in the Gospel says thus even of little ones: 'Because their angels always behold the face of the Father' (Matt. 18:10). It is impious to believe that the Son and the Holy Spirit do not wholly behold or apprehend the Father. The Arians say that there is only one God perfect, omnipotent, incomprehensible, unbegotten, unending; the Father alone, and immortal.

「正如父認識我，我也認識父」（約十15）。論到聖靈也是如此，使徒傳講說：聖靈參透萬事，就是神深奧的事。並且正如照同一位使徒所說，除了在人裡頭的人的靈，沒有人知道人裡頭的事；照樣，除了在神裡頭的靈，也沒有人知道神的事。因為主在福音書中論到小子也這樣說：「因為他們的天使在天上常見我父的面」（太十八10）。若相信聖子與聖靈不全然看見或領會聖父，乃是不敬虔的。亞流派說只有一位神是完全的、全能的、不可測度的、非受生的、無窮盡的，惟獨聖父，並且惟祂不朽。

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Ego credo secundum diviuas Scripturas, Deum et Dominum Patrem ingenitum, Deum et Dominum Filium de Patre genitum, Deum et Dominum Spiritum sanctum a Pa tre procedentem, et in Filio manentem : Filium au- tem sicut in deilate non dico minorem, ita in forma servi , quæ passioni succubuit, minoratum confiteo, Apostolo dicente : Eum autem qui modicum ab angelis minoratus Est vidimus Jesum propter passionem mortis (Hebr. II, 9). Et ideo in tribus personis non Ires deos sentio, sed unum Deum ct Dominum substantia, di vinitate, potentia, aequalitate, atque perpetuitale, adoro et colo, sicut in lege præceptum est: Dominum Deum tuum adorabis, et illi soli servies (Deut. VI, 13).

I believe, according to the divine Scriptures, in God and Lord the Father unbegotten, in God and Lord the Son begotten of the Father, in God and Lord the Holy Spirit proceeding from the Father and abiding in the Son. But the Son, just as in deity I do not call lesser, so in the form of a servant, which submitted to the passion, I confess to have been made less, the Apostle saying: 'But Him who was made a little lower than the angels, we see, namely Jesus, on account of the suffering of death' (Heb. 2:9). And therefore in three persons I do not perceive three gods, but I adore and worship one God and Lord in substance, divinity, power, equality, and perpetuity, as it is commanded in the law: 'Thou shalt adore the Lord thy God, and Him only shalt thou serve' (Deut. 6:13).

我照神聖的經文相信：聖父——神與主——是非受生的；聖子——神與主——是出於聖父而生的；聖靈——神與主——是從聖父而出、住在聖子裡面的。但論到聖子，正如我不稱祂在神性上為較小，照樣在那曾屈服於受難的奴僕形像上，我宣認祂曾被降卑，使徒說：「惟獨見那成為比天使微小一點的耶穌，因為受死的苦」（來二9）。所以，在三個位格中我並不視為三位神，乃是敬拜並事奉那在本質、神性、權能、同等與永存上獨一的神與主，正如律法所吩咐的：「你要敬拜主你的神，單要事奉祂」（申六13）。

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Ari.mi dicunt, Patrem solum invisibilem Deum, et majorem, et ideo solum colendum atque adorandum. Ego credo secundum divinam substantiam ac maje statem, spiritum Filium, sp ritum quoque Spiritum sanctum, Domino in Evangelio dicente : Spiritus est i Deus (Joan. IV, 24). El ideo, ut dixi, secundum di vinam substantiam invisibilem confiteor Patrem, in visibilem Filium, invisibilem Spiritum sanctum : et neque majus aliquid, neque minus in deitatis sub stantia credo. Propterea eumdem reddo honorem Filio et Spiritui sancto, quem et Patri, praecipiente Domino : Ut omnes honorificent Filium, sicut honori ficant Patrem, quia qui non honorificant Fil ium, non honorificant Patrem (Joan. v, 23).

The Arians say that the Father alone is the invisible God, and the greater, and therefore alone to be worshipped and adored. I believe, according to the divine substance and majesty, that the Son is Spirit, and that the Holy Spirit also is Spirit, the Lord saying in the Gospel: 'God is a Spirit' (John 4:24). And therefore, as I have said, according to the divine substance I confess the Father invisible, the Son invisible, the Holy Spirit invisible; and I believe nothing greater nor lesser in the substance of the deity. Therefore I render the same honour to the Son and to the Holy Spirit which I render to the Father, the Lord commanding: 'That all may honour the Son, even as they honour the Father; for they who honour not the Son, honour not the Father' (John 5:23).

亞流派說惟獨聖父是看不見的神，並且更大，所以惟獨祂當受敬拜與崇敬。我卻相信，按神聖的本質與威嚴，聖子是靈，聖靈也是靈，主在福音書中說：「神是靈」（約四24）。所以正如我所說，按神聖的本質，我宣認聖父是看不見的、聖子是看不見的、聖靈是看不見的；並且我相信在神性的本質中沒有甚麼更大或更小。因此我將我歸給聖父的同樣尊榮，歸給聖子與聖靈，主吩咐說：「叫人都尊敬子如同尊敬父一樣；不尊敬子的，就是不尊敬父」（約五23）。

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Et de Spiritu san cto ip>e ait : Qui blasphemaverit in Spiritum sanctum, non remittetur ei, neque in hoc sæculo neque in futuro (Matth. XII, 32). Propterea igitur unum Deum in Tri nitate credo, divina Scriptura docente : Audit Israel, Dominus Deus tuus, Deus unus est (Deut. VI, 4). Ariani dicunt, Dei Filium secundum divinitatis substantiam et visibilem, et minorem. Ego credo in forma Dei, sicut superius approbavimus, invisibilem, ipso ad Mosen dicente: Nemo vidit faciem meam, et vivet (Exod. XXXIII, 20). Æqualem vero per omnia Patri, excepto eo quod ille ingenitus est, et iste ge nitus : apostolo praedicante de eo :

And concerning the Holy Spirit He Himself says: 'He who shall blaspheme against the Holy Spirit, it shall not be forgiven him, neither in this world nor in the world to come' (Matt. 12:32). Therefore, then, I believe one God in the Trinity, the divine Scripture teaching: 'Hear, O Israel, the Lord thy God is one God' (Deut. 6:4). The Arians say that the Son of God, according to the substance of His divinity, is both visible and lesser. I believe Him, in the form of God, as we have approved above, invisible, He Himself saying to Moses: 'No man shall see my face and live' (Exod. 33:20). But equal in all things to the Father, except in this, that the One is unbegotten and the Other begotten; the Apostle preaching of Him:

論到聖靈，祂自己也說：「凡褻瀆聖靈的，今世來世總不得赦免」（太十二32）。所以，我相信三位一體中的獨一神，正如神聖的經文所教導的：「以色列啊，你要聽，主我們的神是獨一的神」（申六4）。亞流派說神的兒子，按其神性的本質，是可見的，並且是較小的。我卻相信祂在神的形像中，正如我們上面所證明的，是看不見的，祂自己對摩西說：「人見我的面不能存活」（出三十三20）。但祂凡事與聖父同等，惟在這一點上有別：那一位是非受生的，這一位是受生的；使徒論到祂傳講說：

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Qui cum in for ma, inquit, 286 Dei esset, non rapinam arbitratus est, esse se æqualem Deo (Philip. II, VI). Ariani dicunt, ita filium vel Spiritum sanctum ab arcanis Patris extorrem, ut nihil secretarum disposi tionum noverit, nisi revelatum a Patre, quod voluerit Filio revelare; et Spiritui, quod a Filio fuerit mani festatum. Ego credo Filium in Patre, et Patrem in Filio, Spiritum quoque sanctum paraclitum qui pro cedit a Patre, et Filii esse et Patris, quia et a Filio procedit, sicut et in Evangelio scriptum est, quod per insufflationem suam dcderit discipulis suis Spiritum sanctum dicens : Accipite Spiritum sanctum. Cu us remiseritis peccata, remissa sunt :

'Who, being in the form of God,' he says, 'thought it not robbery to be equal with God' (Phil. 2:6). The Arians say that the Son or the Holy Spirit is so exiled from the secrets of the Father, that He knows nothing of the secret dispositions except what is revealed by the Father, what He has willed to reveal to the Son; and to the Spirit, what has been made manifest by the Son. I believe the Son to be in the Father, and the Father in the Son, and the Holy Spirit also, the Paraclete, who proceeds from the Father, to be both the Son's and the Father's, because He also proceeds from the Son, as it is written also in the Gospel, that by His own breathing He gave to His disciples the Holy Spirit, saying: 'Receive ye the Holy Spirit. Whose sins ye shall forgive, they are forgiven them:'

「祂本有神的形像」，他說，「不以自己與神同等為強奪的」（腓二6）。亞流派說聖子或聖靈如此被逐離聖父的隱祕，以致除非聖父所願向聖子啟示的、聖父所啟示的，祂就一無所知；而聖靈所知的，乃是聖子所顯明的。我卻相信聖子在聖父裡面、聖父在聖子裡面，並且那從聖父而出的保惠師聖靈，既屬於聖子也屬於聖父，因為祂也從聖子而出，正如福音書所記載的，主藉著向門徒吹氣而賜下聖靈，說：「你們受聖靈。你們赦免誰的罪，誰的罪就赦免了；」

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et cujus retinueritis, retenta sunt (Joan. xx, 22). Et ideo inseparabilem confiteor Trinitatem, nec extorrem Filium, aut Spi ritum sanctum, sicut hæretici loquuntur, a Deo Pa- Ire dico, quoniam Filius, qui est sapientia Dei Patris, ipse est et voluntas Patris, quae semper in ipso fuit, et ipse est magni consilii angelus : et per ipsum con dila sunt omnia (Isai. IX, 5), sicut apostolus Paulus praedicat, quæ in cælis, et quæ in terris sunt, visibilia et invisibilia (Col. i, 16). Et Joannes evangelista do cet quod omnia per ipsum facta sunt, et sine ipso fa ctum est nihil (Joan. I, 3).

'and whose sins ye shall retain, they are retained' (John 20:22-23). And therefore I confess the Trinity inseparable, nor do I say that the Son or the Holy Spirit is exiled from God the Father, as the heretics speak; since the Son, who is the wisdom of God the Father, is Himself also the will of the Father, which was ever in Him, and He Himself is the Angel of great counsel; and through Him were all things created (Isa. 9:6), as the apostle Paul preaches, which are in the heavens and which are on the earth, visible and invisible (Col. 1:16). And John the Evangelist teaches that all things were made through Him, and without Him was made nothing (John 1:3).

「你們留下誰的罪，誰的罪就留下了」（約二十22-23）。所以我宣認三位一體是不可分割的，我也不像異端者所說的，說聖子或聖靈被逐離父神；因為聖子既是父神的智慧，祂自己也是聖父的旨意，這旨意向來在祂裡面，並且祂自己就是策士（大謀略的使者）；萬有都是藉著祂被造的（賽九6），正如使徒保羅所傳講的，無論是天上的、地上的、能見的、不能見的（西一16）。傳福音者約翰也教導說：萬物是藉著祂造的，凡被造的，沒有一樣不是藉著祂造的（約一3）。

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Nam et sicut ncr ipsum omnia facta divinae Scripturæ loquuntur, ita et quæ cuuque Filius facit, ipse se cum Patre facere testa tur, dicens : Pater autem in me manens ipse facit opera (Joan. XIV, 10). Per hæc ostendens quod nun quam Pater sine Filio, qui est sapientia, Verbum, voluntas, et virtus Patris aliquid aut disposuerit aut fcerit. nec sine Patre Filius. De Spiritu vero sancto dubium non est quod nihil ignoret, nec sit extorris a Patre; dum sine Spiritu suo Patrem fuisse aliquando summae dementiæ est dicere, quoniam ipse scrutatur, secundum Apostolum, scut sæpe dictum est, pro funda et alta Dei (I Cor. II, 10).

For just as the divine Scriptures declare that all things were made through Him, so also whatsoever the Son does, He testifies that He does together with the Father, saying: 'But the Father who abideth in me, He doeth the works' (John 14:10). By these things showing that the Father never disposed or made anything without the Son, who is the wisdom, the Word, the will, and the power of the Father, nor the Son without the Father. But concerning the Holy Spirit there is no doubt that He is ignorant of nothing, nor is He exiled from the Father; since to say that the Father was ever without His own Spirit is of the highest madness, because He Himself searcheth, according to the Apostle, as has often been said, the deep and high things of God (1 Cor. 2:10).

因為正如神聖的經文宣告萬物都是藉著祂造的，照樣凡聖子所行的，祂也見證自己是與聖父一同行的，說：「但住在我裡面的父，作祂自己的事」（約十四10）。藉這些事顯明：聖父從來不曾沒有聖子——那作聖父的智慧、道、旨意與權能者——而安排或行了甚麼，聖子也從不曾沒有聖父而行。論到聖靈，毫無疑問祂無所不知，也不被逐離聖父；因為若說聖父曾一度沒有自己的靈，乃是極大的瘋狂，因為正如使徒所說、且常被題及的，祂自己參透神深奧高深的事（林前二10）。

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Et quod idem Spiri tus Filii sit, multis Scripturarum testimoniis proba vimus : et quod totus maneat in Filio : et sicut pro- cedit a Deo Patre, ita procedit a Filio, ut tota Tri sitas unus credatur Deus. Nihil ergo est quod faciat, vel disponat Pater sine sua sapientia : nihil quod no verit, vel disponat sine sno sancto Spiritu, de quo propheta sic ait: Spiritus Paraclitus, Spiritus sapien tiæ et intellectus, Spiritus consilii el virtutis, Spiritus scientiæ 287 et pietatis (Isai. XI, 2) : quæ omnia in Deo, qui est Trinitas, consistunt. Ariani dicunt, Dei Filium non fuisse in cœlis apud Patrem, tempore quo inter homines versaretur.

And that the same Spirit is the Son's, we have proved by many testimonies of the Scriptures; and that He wholly abides in the Son; and that, just as He proceeds from God the Father, so He proceeds from the Son, that the whole Trinity may be believed one God. There is nothing, therefore, which the Father makes or disposes without His own wisdom; nothing which He knows or disposes without His own Holy Spirit, of whom the prophet thus says: 'The Spirit the Paraclete, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of piety' (Isa. 11:2); all of which consist in God, who is the Trinity. The Arians say that the Son of God was not in heaven with the Father at the time when He was dwelling among men.

至於這同一位聖靈是屬於聖子的，我們已用聖經許多見證證明了；並且祂全然住在聖子裡面；並且正如祂從父神而出，照樣也從聖子而出，使全然的三位一體得以被信為獨一的神。所以，沒有甚麼是聖父不藉自己的智慧而造或安排的；沒有甚麼是祂不藉自己的聖靈而知道或安排的，先知論到這聖靈如此說：「保惠師的靈，就是智慧和聰明的靈、謀略和能力的靈、知識和敬虔的靈」（賽十一2）；這一切都存於那為三位一體的神裡面。亞流派說神的兒子在世人中間居住之時，並不在天上與聖父同在。

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Ego credo Deum Dei Filium secundum suæ potentiam dei tatis iu cælo, et in terra fuisse incarnationis suæ tempore, et totum replere, nec unquam defuisse, ipso ad Nicodemum in Evangelio dicente : Nemo ascendit in calui, niti qui descendit de cælo, Filius hominis, qui est in coelo (Joan. III, 13). Ariani dicunt quod Filius Dei erat quando non erat, et antequam nasceretur non erat, et quod ex nullis exstantibus factus est. Ego credo unam substantiam Patris, et Filii, et Spiritus sancti. Propterea Filium, qui est sapientia Patris, in eo semper fuisse, et ex ipse genitnm confiteor, quia nunquam fuit tempus, quo Pater sine suo Verbo et sapientia fuisse a fideli bus creditur:

I believe that God the Son of God, according to the power of His deity, was in heaven and on earth at the time of His incarnation, and fills all things, and was never absent, He Himself saying to Nicodemus in the Gospel: 'No man hath ascended into heaven, but he that descended from heaven, the Son of man, who is in heaven' (John 3:13). The Arians say that the Son of God existed when He was not, and before He was born He was not, and that He was made out of things that did not exist. I believe one substance of the Father, and of the Son, and of the Holy Spirit. Therefore I confess that the Son, who is the wisdom of the Father, was ever in Him, and is begotten of Him; because there never was a time in which the Father is believed by the faithful to have been without His Word and wisdom:

我卻相信，神——神的兒子——按其神性的能力，在祂道成肉身之時，既在天上又在地上，並充滿萬有，從未缺席，祂自己在福音書中對尼哥底母說：「除了從天降下、仍舊在天的人子，沒有人升過天」（約三13）。亞流派說神的兒子在祂尚未存在時就「曾經是」，在祂被生之前是不存在的，並且祂是從無中被造的。我卻相信聖父、聖子、聖靈本質為一。所以我宣認聖子——那作聖父智慧者——向來在聖父裡面，並出於聖父而生；因為信徒從不相信曾有一個時候聖父沒有自己的道與智慧：

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nec Filius sine suo aliquando exstitit Patre; evangelista dicente, et sæpius repetente quod in principio erat Verbum, et semper erat, et Deus erat, et apud Deum erat, nec ex nullis exstantibus fai etns,sed in Patre, et apud Patrem, Deus apud Deum semper erat. Spiritus quoque sanctus et fuit, et est semper in Patre, et procedit ex ipso, nec unquam Pa tersine sua sapientia, qui est Filius, nunjuam sine suo fuit sancto Spiritu. Ariani dicunt Dei Filium passibilem, ei in sua sub stantia mortalem. Ego credo Deum Verbum, et sa pientiam Patris, quia unum cum Patre est, impassi bilem atque immortalem in sua substantia.

nor did the Son ever exist at any time without His Father; the Evangelist saying, and repeating often, that in the beginning was the Word, and ever was, and was God, and was with God, nor made out of things that did not exist, but in the Father, and with the Father, God with God, ever was. The Holy Spirit also both was, and is ever in the Father, and proceeds from Him, nor was the Father ever without His own wisdom, who is the Son, never without His own Holy Spirit. The Arians say that the Son of God is passible, and in His own substance mortal. I believe God the Word, and the wisdom of the Father, because He is one with the Father, to be impassible and immortal in His own substance.

聖子也從未在任何時候沒有自己的聖父而存在；傳福音者說、並屢次重申：太初有道，並且永遠存在，是神，又與神同在，並非從無中被造，乃是在聖父裡面、與聖父同在，神與神同在，永遠長存。聖靈也是如此：祂既存在，又永遠在聖父裡面，並從聖父而出，聖父也從不曾沒有自己的智慧（就是聖子），從不曾沒有自己的聖靈。亞流派說神的兒子是能受苦的，並且在其本質上是會死的。我卻相信神——道——並聖父的智慧，因祂與聖父為一，在其本質上是不能受苦、不死的。

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Passibi lem autem atque mortatem hominem Jesum Christum de Maria Virgine assumptum, qui Dei Verbo unitus est, confiteor; eodem Domino dicente : Spiritus qui dem promptus est, caro autem infirma (Matth. XXVI, 41). Ipso iterum dicente : Quod natum est de carne, caro est : et quodnatum est de Spiritu, spiritus est (Joan. IV, 6). Sic et Apostolus Corinthiis prædicat, dicens : Nam etsi crucifixus est ex infirmitate nostra, sed vivit ex virtute Dei (II Cor. XIII, 4). Crucifixus ergo ex infirmitate carnis nostræ, sed vivit ex sua virtute, quia Filius Dei Deus et virtus Patris comprobatur. Ipse quippe via, veritas et vita est (Joan. XIV, 6).

But I confess that the passible and mortal man Jesus Christ was assumed of the Virgin Mary, who was united to the Word of God; the same Lord saying: 'The spirit indeed is willing, but the flesh is weak' (Matt. 26:41). The same again saying: 'That which is born of flesh is flesh; and that which is born of the Spirit is spirit' (John 3:6). So also the Apostle preaches to the Corinthians, saying: 'For although He was crucified through our weakness, yet He liveth by the power of God' (2 Cor. 13:4). Crucified, therefore, through the weakness of our flesh, but He lives by His own power, because the Son of God is proved to be God and the power of the Father. For He Himself is the way, the truth, and the life (John 14:6).

但我宣認那能受苦、會死的人耶穌基督是取自童女馬利亞的，祂與神的道聯合；這同一位主說：「心靈固然願意，肉體卻軟弱了」（太二十六41）。祂又說：「從肉身生的就是肉身，從靈生的就是靈」（約三6）。使徒也照樣向哥林多人傳講，說：「祂因我們的軟弱被釘十字架，卻因神的大能仍然活著」（林後十三4）。所以祂因我們肉體的軟弱被釘十字架，卻因自己的能力活著，因為神的兒子被證實是神，是聖父的權能。祂自己就是道路、真理、生命（約十四6）。

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Ipsum etiam bominem Christum Jesum post passionem de sepulcro a Deo Verbo, a quo 288 et assumptus est, sine corruptione die tertia resuscitatum confiteor, ipso ad Judæos, secundum evangelistam Joannem, dc templo corporis sui dicente, Solvite templum hoc, et in tribus diebus suscitabo illud (Joan. II, 19). Ariani dicunt, tres diversas substantias, ac dispa res personas Patris, et Filii, et sancti Spiritus. Ego non diversas substantias ac dispares personas Patris, et Filii, et Spiritus sancti credo, sed tres personas perfectas, æquales, et æternas, unius substantiæ, unius potentiæ, unius virtutis ac majestatis confiteor : quia quod diversum est, unum esse non potest :

I confess also that the same man Christ Jesus, after the passion, was raised up from the tomb on the third day without corruption by God the Word, by whom also He was assumed; He Himself saying to the Jews, according to the Evangelist John, concerning the temple of His body: 'Destroy this temple, and in three days I will raise it up' (John 2:19). The Arians say that there are three diverse substances, and unequal persons, of the Father, and of the Son, and of the Holy Spirit. I do not believe in diverse substances and unequal persons of the Father, and of the Son, and of the Holy Spirit, but I confess three perfect persons, equal, and eternal, of one substance, of one power, of one virtue and majesty; because what is diverse cannot be one:

我也宣認那同一位人——基督耶穌——在受難之後，第三日被神——道（祂也是藉此道被取的）——從墳墓中復活，毫無朽壞；祂自己照傳福音者約翰所記，論到祂身體的殿對猶太人說：「你們拆毀這殿，我三日內要再建立起來」（約二19）。亞流派說聖父、聖子、聖靈有三個不同的本質，並不相等的位格。我卻不相信聖父、聖子、聖靈有不同的本質與不相等的位格，乃宣認三個完全、同等、永恆的位格，同一本質、同一權能、同一德能與威嚴；因為凡有差異的，便不能為一：

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ct quod gradibus censetur, aequale non est. Cre.lo egu Dei Filium, Dei Verbum, Dei virtutem, et Dei sa picntiam æqualem semper Patri. Non enim se i, se Filius unum cum Patre, nec Patrem in se, et se in Patre videri diceret, nisi se sciret aequalem : nec ea dem sim!! ter faceret, quae Pater, aut etiam quæ ipse vellet profiteretur, nec se a Patre processisse, atque in mundum venisse, et iterum relinquere mundum, et ire ad Patrem, manere etiam in se Patrem præed caret, nisi se sciret de substantia sui genitum Patris. In Evangelio quippeJoannis, quando eum Judæi quæ rebant lapidare. asserit diceus :

and what is reckoned by degrees is not equal. I believe the Son of God, the Word of God, the power of God, and the wisdom of God, ever equal to the Father. For the Son would not say that He is one with the Father, nor that the Father is seen in Him and He in the Father, unless He knew Himself equal; nor would He do the same things as the Father, or profess what He Himself willed, nor would He preach that He had proceeded from the Father and come into the world, and again would leave the world and go to the Father, the Father also abiding in Himself, unless He knew Himself begotten of the substance of His Father. For in the Gospel of John, when the Jews sought to stone Him, He asserts, saying:

凡可按等級衡量的，便非同等。我相信神的兒子、神的道、神的能力、神的智慧，永遠與聖父同等。因為聖子若不知自己與聖父同等，就不會說自己與聖父為一，也不會說聖父在祂裡面被看見、祂在聖父裡面；祂若不知自己出於聖父的本質而生，就不會行與聖父相同之事，或宣告祂自己所願的，也不會傳講祂從聖父而出、來到世間，又要再離開世間、往聖父那裡去，並且聖父也住在祂裡面。因為在約翰福音中，當猶太人想要用石頭打祂時，祂宣稱說：

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Non solum de hoc, quia solvebat sabbatum, sed quia Filium Dei se dicebat, æqualem se faciens Deo (Joan. v, 18). Itaque quod æqualis est, dispar esse non potest : una est cnitn Patris Filiique substantia, una virtus, una atque in dividua potestas. Dum Demo, sicut ipse in Evangelio ait, de manu Filii proprias oves rapit, nec quis tuam de manu Patris easdem rapere potest. Et quo.l unum est, diversum esse non potest. Eodem iterum dicente, cum jam præmisisset unam eamdemque suam Patrisque potentiam, postea ipsam substantiæ unitatem assignat, dicens : Ego et Pater unum sumus (Joan. x, 30). Spi.

not only because He broke the sabbath, but because He said that He was the Son of God, making Himself equal to God (John 5:18). Therefore, that which is equal cannot be unequal: for the substance of the Father and of the Son is one, one power, one and undivided authority. Since no one, as He Himself says in the Gospel, snatches His own sheep from the hand of the Son, nor can anyone snatch the same from the hand of the Father. And what is one cannot be diverse. The same again saying, when He had already premised the one and the same power of Himself and of the Father, afterward He assigns the very unity of substance, saying: 'I and the Father are one' (John 10:30).

不單因為祂犯了安息日，更因為祂稱神為自己的父，將自己和神當作同等（約五18）。所以凡同等的，便不能不相等：因為聖父與聖子的本質為一，權能為一，權柄為一且不可分割。既然，正如祂自己在福音書中所說，沒有人能從聖子手中奪去祂的羊，也沒有人能從聖父手中奪去同樣的羊。而凡為一的，便不能有差異。這同一位又說，當祂先已題及祂自己與聖父同一的權能之後，隨後又指明本質的合一本身，說：「我與父原為一」（約十30）。

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ritus quoque sancti ita in nullo dispar est persona, neque diversae substantiæ quam Pater et Filius, ut ipse idem sit Spiritus sanctus procedens a Patre, qui est et Filii? nec aliquando defuit Patri, sicut nec Fi lio ; ut quemadmodum sine initio semper, atque in creatione mundi cum Patre fuit et Filio, ipse etiam confirmaverit omnia atque 289 illuminaverit : ita et s acramentum baptismi, non nisi sub ipsius invo cultone atque virtute, sicut ncc sine Patris, et Filii visitatione impleatur.

The Holy Spirit also is in nothing an unequal person, nor of a substance diverse from the Father and the Son, so that the same Holy Spirit Himself, proceeding from the Father, is also the Son's; nor was He ever lacking to the Father, just as neither to the Son; so that, just as without beginning He ever was, and at the creation of the world was with the Father and the Son, He also Himself confirmed all things and illuminated them: so also the sacrament of baptism is not fulfilled except under His invocation and power, just as not without the visitation of the Father and of the Son.

聖靈在任何方面也不是不相等的位格，也不是與聖父、聖子不同的本質，以致這同一位從聖父而出的聖靈，也是屬於聖子的；祂從不曾在聖父身上缺少，正如也不曾在聖子身上缺少；以致正如祂無始而永遠存在，並在創世之時與聖父、聖子同在，祂自己也堅立並光照了萬有：照樣，洗禮的聖禮，若不在祂的呼求與權能之下，正如若沒有聖父與聖子的眷臨，便不得成就。

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