帕拉瑪斯

聖山宣言第 1 章第 8/17 段

希臘文原文．122 節．部分字詞可點開查義．本章太長已分段，此段為 1:901–1:1022（全章共 2009 節）

1:901

) πάλιν οἷον ἐκεῖνο λέγων, ὅτι τοῦ αἰτίου καί πρώτου ὡς αἰτίου Πατρός φώτων ὄντος τε καί λεγομένου, τουτέστιν Υἱοῦ καί Πνεύματος (ἄμφω γάρ, ἀλλ οὐχ ὁ Υἱός μόνος δευτερεύει τοῦ Πατρός, ὡς καί Γρηγόριος ὁ θεολόγος ἐν τοῖς Ἔπεσι φησι) τοῦ γοῦν πρώτου πρός ἀμφότερα ταῦτα Πατρός τῶν φώτων λεγομένου (ἐκ γάρ τῶν λογίων οὐκ ἄν εὕροις ἑτέραν αὐτοῦ ἐπωνυμίαν) τῶν ἐξ αἰτίου τούτου ὄντων, τό γεννητῶς ἐκ φωτός προερχόμενον φῶς προσεχῶς τῷ Πατρί νοεῖται πάραυτα, καθάπερ καί αὐτός ὁ Νύσσης ἐν τῷ δευτέρῳ τῶν Πρός Εὐνόμιον διατείνεται γράφων, ὡς οὐκ ἄν Πατήρ κεχωρισμένος ἀφ ἑαυτοῦ νοηθείη μή υἱοῦ συνημμένου διά τῆς τοῦ Πατρός ἐκφωνήσεως, καί πάλιν, εἰς τόν Πατέρα τήν πίστιν ἔχοντες, ὁμοῦ τῷ ἀκοῦσαι τόν Πατέρα συμπαραδεξόμεθα τῇ διανοίᾳ καί τόν Υἱόν

……又彷彿說此義：既然那原因與第一者作為原因乃是、且被稱為眾光之父（即聖子與聖靈之父，因為二者—而非單獨聖子—皆次於聖父，正如神學家貴格利在其《詩篇》中所言），既然這第一者就此二者被稱為眾光之父（因為你在聖言中找不到祂的別號），那麼從此原因而出的二者中，那由光以受生方式發出的光，即刻被理解為與聖父直接相連，正如尼撒的（貴格利）本人在《駁歐諾米》卷二中所主張，寫道：除非聖子藉著「父」這稱呼的發出與聖父相連，否則聖父不能被想成是離開自己而獨存的；又說：當我們對聖父持守信仰，一聽見「父」便在心中一同領受聖子。

...again saying as it were this: that since the Cause and First as Cause is and is called Father of lights (that is, of the Son and the Spirit, for both, and not the Son alone, are second to the Father, as Gregory the Theologian also says in his Verses), since therefore this First is called Father of the lights with respect to both (for you would not find in the Scriptures any other appellation of Him), of the two that derive from this Cause, the light that proceeds by generation from light is at once understood as immediately joined to the Father, just as Nyssa himself maintains in the second book Against Eunomius, writing that the Father could not be conceived as set apart by Himself unless the Son were joined to Him through the very utterance of 'Father'; and again, having faith in the Father, the moment we hear 'Father' we shall together receive in our mind the Son as well.

1:902

Ὁ μέν οὖν Υἱός ἐκ τοῦ Πατρός καί ἔστι καί νοεῖται, τό δέ Πνεῦμα τό ἅγιον δι ἑαυτό μέν ἐκ προβολέως εἴη ἄν καί νοηθείη, ἀλλ οὐκ ἐκ Πατρός, διά δέ τοῦ προσεχῶς νοουμένου ἐκ Πατρός Υἱοῦ, καί ἐκ Πατρός εἴη ἄν τό Πνεῦμα, ἐκπορεύοντος μέν αὐτό τό Πνεῦμα, γεννῶντος δέ τόν Υἱόν

聖子既是、也被想為出於聖父；至於聖靈，就其自身而言，固然可被視為出於那「發出者」，卻非直接出於聖父；然而藉著那直接被想為出於聖父的聖子，聖靈也是出於聖父—聖父使聖靈發出，而生出聖子。

The Son, then, both is and is conceived as from the Father; but the Holy Spirit, considered in itself, would indeed be and be conceived as from a Projector, yet not as from the Father directly; but through the Son, who is immediately conceived as from the Father, the Spirit too would be from the Father—the Father causing the Spirit to proceed, but begetting the Son.

1:903

Ἐκ γοῦν τοῦ γεννῶντος τό μή γεννητόν Πνεῦμα πῶς ἄν ρηθείη;

那麼，非受生的聖靈，怎能說是出於那「生者」呢？

How then could the Spirit, which is not begotten, be said to be from the Begetter?

1:904

Οὐ διά τόν Υἱόν μονογενῆ τε ὄντα καί διά τοῦτο προσεχῶς εὐθύς τῷ γεννῶντι συνοούμενον καί τό γεννητόν ἑαυτοῦ ποιοῦντα μόνον ἴδιον καί συντηροῦντα, τό δέ Πνεῦμα δεικνύντα οὐ γεννητῶς ὄν ἐκ τοῦ Πατρός;

豈不是因著聖子嗎？聖子既是獨生的，便因此即刻與那「生者」一同被想及，把自己「受生」這一特性單獨保留為己有並守住之，同時顯明聖靈乃是非以受生方式出於聖父。

Is it not because of the Son, who being only-begotten is for this reason at once conceived together with the Begetter, keeping His own begottenness as His sole property and preserving it, while showing the Spirit to be from the Father not by generation?

1:905

Διά τοῦ Υἱοῦ ἄρ ἔχει τό εἶναι καί νοεῖσθαι ἐκ Πατρός τό Πνεῦμα˙ δι ἑαυτοῦ ἐκ προβολέως ἀμέσως καί αὐτό προβαλλομένου

故此聖靈藉著聖子而有其出於聖父之存在與被想及；然而就其自身而言，它直接無中介地出於那發出它的「發出者」。

Through the Son, therefore, the Spirit has its being and being conceived as from the Father; yet through itself it is from the Projector who projects it immediately and directly.

1:906

Διό, καθάπερ ἔφημεν, οὐδ αἴτιον, ἀλλ αἰτιατόν εἶπε μόνον τόν Υἱόν καί ἐπίσης τῷ Πνεύματι αἰτιατόν˙ καί ὁμοίως κατά τό αἴτιον ταῦτα διέστειλεν ἀπό Πατρός, καίτοι κατά τήν τῶν Λατίων ἐκδοχήν οὐχ οὕτως ἔδει φάναι

所以，如我們所說，他稱聖子不為原因，而僅為被造致者，且與聖靈同等地為被造致者；同樣地，就原因而言，他把這二者與聖父區別開—儘管按拉丁人的理解，本不該這樣說。

Therefore, as we said, he called the Son not a cause but only caused, and caused equally with the Spirit; and likewise with respect to the cause he distinguished these from the Father—although, according to the Latins' interpretation, it ought not to have been put thus.

1:907

Ἀλλά, καθάπερ ἔφημεν, τό αἴτιον πρῶτον διελεῖν διά ( σελ

但如我們所說，先是把那原因區分開，藉著（頁……）

But, as we said, having first divided the Cause through (p. ...)

1:908

) τοῦ κατ αὐτούς ἐμμέσου ὑποστάσεσιν ὁρώμενον, εἶτα τῷ λόγῳ προϊών καί ἐκ τοῦ Πατρός εὐθύς νοεῖσθαι τόν Υἱόν εἰπών καί τήν αἰτίαν προστιθείς, ἐχρῆς εἰπεῖν, εἰ κατά Λατίνους ἦν φρονῶν, ἵνα μή μόνον αἰτιατός ὁ Υἱός, ἀλλά καί αἴτιος ἀναφανῇ˙ ὁ δέ, τοῦτο μέν οὐδαμῶς φησιν, ἀλλ ἵνα, φησί, μόνος ὤν γεννητός ἀναφανῇ ταὐτόδ εἰπεῖν αἰτιατός τόν τρόπον τοῦτον

……按他們之見，被視為在諸位格間居中者；繼而在論說中前進，說聖子即刻被想為出於聖父，並補上緣由；倘若他持拉丁人之見，本當這樣說，好使聖子不僅顯為被造致者，也顯為原因；然而他絕無此說，反倒說，是要使聖子單獨顯為受生者—這在此方式下即等同於說「被造致者」。

...what is according to them seen as intermediate among the hypostases; then, advancing in his argument and saying that the Son is at once conceived as from the Father, and adding the reason, he ought, if he held the Latin view, to have said it so that the Son might appear not only as caused but also as cause; yet he says nothing of the kind, but rather, he says, that the Son alone may appear as begotten—which is the same as saying 'caused' in this manner.

1:909

Ποῦ τοίνυν ἐνταῦθ ὁρᾶτε τόν Υἱόν, οὐ μόνον αἰτιατός ὤν ἀνακηρύττεται;

那麼，你在此何處見聖子被宣告為非僅是被造致者呢？

Where then do you here see the Son proclaimed as anything but caused?

1:910

Καί τοῦτο δέ μοι λάβε κατά νοῦν, ὅτι μηδέ συνεργοῦσαν εἴρηκε ὁ μέγας οὗτος τήν μεσιτείαν τοῦ Υἱοῦ, ἀλλά μή ἀπείργουσαν, τουτέστι μή κωλύουσαν ἀμέσως ἐκ τοῦ Πατρός καί τό Πνεῦμα ἐκπορεύεσθαι

也請把此義納入你心思：這位偉人並未說聖子的中介是「協作的」，而是「不阻礙的」—即不妨礙聖靈也直接出於聖父而發出。

And take this too into your mind: that this great one did not say the mediation of the Son is co-operative, but non-hindering—that is, not preventing the Spirit also from proceeding immediately from the Father.

1:911

Ἐκ τοῦ πυρός ἀμέσως καί τό φῶς καί ὁ ἀτμός προέρχεται˙ οὐ γάρ ἕτερον διά θατέρου

從火中，光與汽都直接發出；二者並非彼此相藉而出。

From fire, both light and vapor come forth immediately; for neither comes through the other.

1:912

Τό τοίνυν πῦρ ἐπειλημμένον ὕλης ἀτμίζειν ἅμα καί φωτίζειν πέφυκε, τό μέν φῶς οἷα δή γεννῶν, τόν ἀτμόν δέ ἐκπορεῦον, Ἐκ μέν οὖν τοῦ φωτίζοντος τό φῶς προσεχῶς καί ἔστι καίδ ἑαυτοῦ νοεῖται ἐξ αὐτοῦ˙ ὡσαύτως καί ὁ ἀτμός ἐκ τοῦ ἀτμίζοντος

火既已抓住燃料，本性上便能同時冒汽與發光—彷彿生出光，又使汽發出。所以，光既出自、又被直接想為自那發光者而出；汽亦照樣出自那冒汽者。

Fire, then, when it has taken hold of matter, is by nature able both to give off vapor and to give light at the same time—begetting the light, as it were, and causing the vapor to proceed. From the giver of light, therefore, the light both is and is conceived immediately, of itself, from it; and likewise the vapor from that which gives off vapor.

1:913

Εἰ δέ τόν ἀτμόν φαίη τις ἐκ τοῦ φωτίζοντος, διά τό φῶς ἐρεῖ, διά τοῦ φωτός νοήσας τόν ἀτμόν ἐκ τοῦ φωτίζοντος, τῆς μεσιτείας τοῦ φωτός καί ἑαυτῷ τό μονογενές φυλαττούσης καί τόν ἀτμόν μή ἀπειργούσης τῆς πρός τό φωτίζον σχέσεως, τουτέστι μή ἐμποδιζούσης ἀμέσως εἶναι ἐξ αὐτοῦ

但若有人說汽出於那發光者，他乃是「藉著光」這樣說，亦即藉光而把汽想為出於那發光者—光的中介把「獨生」之特性保留於自身，並不阻礙汽與發光者之關係，亦即不妨礙它直接出於那發光者。

But if anyone should say the vapor is from the giver of light, he will say it 'through the light,' having conceived the vapor as from the giver of light by means of the light—the mediation of the light keeping the property of being only-begotten to itself and not hindering the vapor's relation to that which gives light, that is, not impeding its being immediately from it.

1:914

Ὁ Κάϊν υἱός ὑπῆρχε τοῦ Ἀδάμ καί μονογενής αὐτῷ πρό τοῦ τεκεῖν τούς ἄλλους, ἡ δέ Εὔα τμῆμα˙ καί ἐγένετο ἄν καί ἐνοεῖτο τότε τμῆμα Πατρός ἐπ ἀληθείας πάσης διά τοῦ Κάϊν καί εἶναι καί νοεῖσθαι καί (σελ

該隱在亞當生別的兒女以前，是亞當之子、且是其獨生子；夏娃則是從他身上取出的「一部分」。那時，藉著該隱，她實實在在地成為、也被想為父的「一部分」，既是、也被想為（頁……）

Cain was a son of Adam and his only-begotten before he begot the others; and Eve was a 'portion' (taken from him). And then she became and was conceived as in all truth a portion of the father, through Cain both being and being conceived and (p. ...)

1:915

) καί λέγεσθαι πατρός τμῆμα κτησαμένη, τῆς τοῦ υἱοῦ τούτου μεσιτείας καί τό μονογενές ἑαυτῷ τότε φυλαττούσης καί τήν Εὔαν πατρός εἶναι τμῆμα μή κωλυούσης˙ ἀλλ οὐ διά τοῦτο ἐμμέσως τε καί οὐκ ἀμέσως ἡ Εὔα τήν ἀρχήν ἐκ τοῦ Ἀδάμ ἐτμήθη

……且被稱為父的一部分，此子的中介那時既把自己的「獨生」性質保留於己，又不阻礙夏娃成為父的一部分；然而夏娃起初並非因此就是有中介、而非無中介地從亞當身上取出的。

...and being called a portion of the father, the mediation of this son both keeping its only-begotten character to itself then and not preventing Eve from being a portion of the father; yet it was not on this account that Eve was originally taken from Adam mediately and not immediately.

1:916

Ἀλλ μέν οὕτω δι Υἱοῦ νοοῦμεν ἐκ γεννητικοῦ, ταὐτόνδ εἰπεῖν ἀπό Πατρός, τό μή γεννητόν ὑπάρχον Πνεῦμα˙ διά τόν Υἱόν γάρ ἐστί τε καί λέγεται Πατήρ

但正如我們把那非受生的聖靈想為藉著聖子而出於那有生育能力的源頭—這等同於說「出於聖父」—因為正是因著聖子，祂才是、且被稱為父；

But just as we conceive the Spirit, which is not begotten, as from a generative source through the Son—which is the same as saying 'from the Father'—for it is on account of the Son that He is and is called Father;

1:917

Δι αὐτοῦ δέ τοῦ Πνεύματος, οὐ γεννητοῦ ὄντος ἀλλ ἐκπορευτοῦ, ἀμέσως ἐκ τοῦ ἐκπορεύοντος αὐτό νοοῦμεν, ταὐτόνδ εἰπεῖν ἐκ προβολέως

照樣，藉著那非受生而是發出的聖靈本身，我們把它想為直接出於那使它發出者—這等同於說「出於發出者」。

so through the Spirit itself, which is not begotten but proceeds, we conceive it as immediately from that which causes it to proceed—which is the same as saying 'from the Projector.'

1:918

Ὥσπερ οὖν ἔχει τό γέννημα πρός τόν γεννήσαντα, οὕτως ἕξει καί τό πρόβλημα πρός τόν προβολέα ἑαυτοῦ, ἀμέσως δηλαδή ἑκάτερον

那麼，正如所生者之於生者，被發出者之於其發出者亦然—亦即各自皆是直接的。

As, then, the offspring stands to the begetter, so will the projected stand to its projector—each, that is, immediately.

1:919

Ἐάν δέ τό πρόβλημα Πατρός λέγῃς, διά τόν Υἱόν ἐρεῖς

但若你稱那被發出者為「父的」，你乃是因著聖子而這樣說。

But if you call the projected 'of the Father,' you will say it on account of the Son.

1:920

Ἐβουλόμην δέ καί περί τῆς διά διά πλειόνων δεῖξαι, ἀλλά τίς ἔτι χρεία λόγων, δι αὐτοῦ τοῦ ἁγίου Πνεύματος ἡμῖν ἑρμηνευθείσης;

我本也願更詳盡地論證「藉著」這介詞；但既然這已由聖靈本身為我們解明，又何須更多言語呢？

I wished also to demonstrate at greater length concerning the preposition 'through'; but what further need of words, when this has been interpreted for us by the Holy Spirit itself?

1:921

Ἐγώ γάρ ἐξετάζων τίς ὁ πρῶτος εἰρηκώς τό ἅγιον Πνεῦμα δι Υἱοῦ, μᾶλλον δέ τίς ὁ δι ἐπιπνοίας θείας τοῦτο παραδούς ἡμῖν ( οὐδεμίαν γάρ λέξιν ἡ καθ ἡμᾶς θεολογία φέρει μή διά θείας ἀποκαλύψεως τήν ἀρχήν ἐκπεφασμένην) ἐξετάζων οὖν ἐγώ τίς ὁ πρῶτος οὗτος εἰρηκώς, τοῦτ αὐτό περί ἑαυτοῦ τό Πνεῦμα τό ἅγιον διά τοῦ θεολογικωτάτου ἐν ἀποστόλοις Ἰωάννου, Γρηγορίῳ τῷ θαυματουργῷ τῆς τοῦ Θεοῦ μητρός προτρεψαμένης, ἀποκαλύψαν τε ὁμοῦ καί ἑρμηνεῦσαν εὗρον˙ καί ὁ συγγραφεύς τοῦ Γρηγορίου θαυμασίου Βίου καί τῆς ἐν αὐτῷ (σελ

因為我探究是誰最先說聖靈「藉著聖子」—或更確切地說，是誰藉著神聖默感把這傳給我們（因為我們的神學不出產任何非自始藉神聖啟示而宣示的說法）—於是我探究這最先言者是誰，便發現乃是聖靈本身，藉著使徒中最富神學者約翰，在天主之母催促奇蹟者貴格利時，論到它自己既啟示又同時解明了這事；而那位寫《奇蹟者貴格利傳》及其中所載啟示的作者，（頁……）

For I, inquiring who first said the Holy Spirit is 'through the Son'—or rather who, by divine inspiration, delivered this to us (for our theology brings forth no expression that was not from the beginning revealed by divine revelation)—inquiring then who this first speaker was, I found that the Holy Spirit itself, concerning itself, revealed and at the same time interpreted this through John, most theological among the apostles, when the Mother of God urged on Gregory the Wonderworker; and the author of the Life of the wondrous Gregory and of the revelation contained in it, (p. ...)

1:922

) ἀποκαλύψεως, ὁμώνυμός τε καί ἀξιόλογος οὐχ ἧττον, Γρηγόριος γάρ ἐστιν ὁ Νυσσαέων οὗτος, οὗ μικρόν ἀνωτέρω διευκρινήσαντες τήν ρῆσιν ἐκ Πατρός δι Υἱοῦ τό Πνεῦμα νοούμενον εὑρήκαμεν, ἀλλ οὐκ ἐκπορευόμενον˙ ὅς εὖ ὅτι μάλιστα ποιῶν, αὐτοῖς ρήμασι προὔθηκεν ἡμῖν τήν ἀποκάλυψιν ἐκείνην οὕτω πως ἐν βραχεῖ διατρανοῦσαν τά τοῦ Πνεύματος˙ ἕν γάρ, φησί, Πνεῦμα ἅγιον ἐκ Πατρός καί αὐτό τήν ὕπαρξιν ἔχον καί δι Υἱοῦ πεφηνός, δηλαδή τοῖς ἀνθρώποις

……他同名且毫不遜色—因這乃是尼撒的貴格利，我們在稍前已澄清他的話，發現聖靈被想為藉著聖子而出於聖父，卻非（出於聖子）而發出—他做得實在極好，以其原話為我們陳明了那啟示，簡潔地闡明聖靈之事。他說：「有獨一聖靈，它自身亦從聖父而有其存在，並藉著聖子顯明」—即向眾人顯明。

...of the same name and no less worthy—for this is Gregory of Nyssa, whose saying we clarified a little above and found that the Spirit is conceived as from the Father through the Son, but not as proceeding (from the Son)—he, doing very well indeed, set before us in his very words that revelation, which thus briefly makes clear the things of the Spirit. For, he says, 'There is one Holy Spirit, itself also having its existence from the Father and manifested through the Son'—that is, to human beings.

1:923

Ὁρᾷς πῶς χρή τό Πνεῦμα νοεῖν καί λέγειν δι Υἱοῦ;

你可看見，當如何把聖靈想為、並說為「藉著聖子」嗎？

Do you see how one must conceive and speak of the Spirit as 'through the Son'?

1:924

Δηλονότι φανερωθέν τοῖς ἀνθρώποις δι αὐτοῦ

即作為藉著祂而向眾人顯明者。

Namely, as manifested to human beings through Him.

1:925

Οὕτω τοίνυν νόει καί αὐτός ὅπουπερ ἄν εὕρῃς διά τοῦ Υἱοῦ ἐκ τοῦ Πατρός τό Πνεῦμα διδόμενόν τε καί πεμπόμενον, εἴγε μή ἀντίθεος ἐθέλεις εἶναι, ἀλλ ὁμοῦ καί θεοσεβής καί θεοδίδακτος

那麼你自己也要照樣明白，凡你發現聖靈藉著聖子從聖父被賜下並被差遣之處—只要你不願作神的對敵，反願既敬神又受神所教。

So then understand it likewise yourself, wherever you find that the Spirit is given and sent through the Son from the Father—if indeed you do not wish to be an opponent of God, but rather both godly and taught of God.

1:926

Εἰ δέ καί ἀντί τῆς διά τήν ἐκ πρόθεσιν τιθέντα βούλοιο, μεμψόμεθά σε οὐδαμῶς, μόνον τἀληθές κάι φρονῶν καί προστιθείς, ἐκ τοῦ Υἱοῦ φανερωθέν ἡμῖν τό Πνεῦμα λέγε˙ ἄν δέ τήν τοῦ ἁγίου Πνεύματος ὕπαρξιν λέγῃς δι Υἱοῦ, ὡς ἐκ τοῦ Υἱοῦ ὑπάρχουσαν, ὡς ἐκτός ὑπάρχοντα τῆς εὐσεβείας καί τῆς ἐκκλησίας ἔξω στήσομεν˙ ἐπεί γάρ καί μεμαθήκαμεν Πνεῦμα θεῖον συμπαρομαρτοῦν τῷ λόγῳ, δύναμιν ὄν αὐτήν ἐφ ἑαυτῆς ἐν ἰδιαζούσῃ ὑποστάσει θεωρουμένην, ἐκφαντικήν τοῦ Λόγου, μή χωρισθῆναι τοῦ Θεοῦ ἐν ᾧ ἐστι καί τοῦ Λόγου, ᾧ παρομαρτεῖ δυναμένη;, ὡς συνακολουθούσης ἀδιαστάτως τε καί ἀχρόνως τῇ γεννήσει τῆς ἐκπορεύσεως, πῶς τήν διά ἐπί τῆς ἐκπορεύσεως εἰς τήν ἐκ μεταλαμβάνοντες οὐχ ἁμαρτήσομεν;

若你願以「出於」代替「藉著」，我們絕不責備你—只要你思想並補上真理：說聖靈乃是從聖子向我們顯明。但若你說聖靈的存在是「藉著聖子」、彷彿是從聖子而生存，我們就要把你當作站在真敬虔之外者，逐出敬虔與教會之外；因為我們既已學到神聖的聖靈伴隨聖言，它本身是一種力量，在其獨特位格中被自身所觀照，是聖言的彰顯者，不能與那有它在其中的神、與它所伴隨的聖言分離—正如發出無間且超越時間地隨著受生—那麼，若我們把發出處的「藉著」換成「出於」，怎能不犯錯呢？

And if you should wish to put 'from' instead of 'through,' we shall by no means blame you—only think and add what is true: say that the Spirit is manifested to us from the Son. But if you say the existence of the Holy Spirit is 'through the Son' as subsisting from the Son, we shall set you outside piety and outside the Church as one who stands outside true religion; for since we have also learned that the divine Spirit accompanies the Word, being itself a power contemplated by itself in its own peculiar hypostasis, manifestive of the Word, and unable to be separated from the God in whom it is and from the Word which it accompanies—as procession follows generation inseparably and timelessly—how shall we not err if, taking 'through' in the case of procession over into 'from,' we do so?

1:927

σύν πρόθεσιν τήν διά νοήσομέν τε καί μεταληψόμεθα, μετά τοῦ τῆς θεολογίας ἐπωνύμου Γρηγορίου λέγοντος, εἷς ἡμῖν Θεός, ὁ ἄναρχος Πατήρ˙ ἡ ἀρχή τῶν πάντων, ὁ Υἱός καί τό οὐκ ἐκ τῆς ἀρχῆς, ἀλλά σύν τῇ ἀρχῇ καί μετά τῆς ἀρχῆς ἐκ τοῦ Πατρός Πνεῦμα ἅγιον

我們倒要把「藉著」與「同……」一併理解並領受，正如那因神學得名的貴格利所言：「我們有獨一神，無始的聖父，萬有的根源；以及聖子；還有聖靈—非出於那根源，而是與那根源同在、同那根源一起，出於聖父。」

Rather, we shall understand and take 'through' together with 'with,' as the namesake of theology, Gregory, says: 'For us there is one God, the Father without beginning, the origin of all things; the Son; and the Holy Spirit—not from the origin, but with the origin and together with the origin, from the Father.'

1:928

) θεῖος Κύριλλος ἐν Θησαυροῖς ἐν Υἱῷ παρά Πατρός φυσικῶς ὑπάρχειν διά πολλῶν τό Πνεῦμα συμπεραίνει καί παρά Πατρός φυσικῶς τε καί οὐσιωδῶς διήκειν ἐν Υἱῷ τό Πνεῦμα γράφει, δι οὗ πάντα χρίων οὗτος ἁγιάζει˙ἐκ μέν οὖν τοῦ Πατρός ἐν τῷ Υἱῷ διήκει ἀϊδίως, ἐκ δέ τοῦ Πατρός διά τοῦ Υἱοῦ τοῖς ἁγιαζομένοις ἐγγίνεται, ἡνικ ἄν δέοι

神聖的區利羅在《寶庫》中藉許多論證斷定：聖靈本性地、在聖子中、出於聖父而存在；又寫道：聖靈本性地、本質地從聖父經行入聖子，聖子藉著祂膏抹萬有並使之成聖。如此，聖靈從聖父永恆地住在聖子裡；而從聖父藉著聖子，在需要之時臨到那些受聖化者身上。

The divine Cyril in his Thesauri concludes through many arguments that the Spirit exists naturally in the Son from the Father, and writes that the Spirit passes naturally and essentially from the Father into the Son, through whom He, anointing all things, sanctifies them. From the Father, then, He abides eternally in the Son; but from the Father through the Son He comes to be in those being sanctified, whenever there should be need.

1:929

Καί τοῦτο δέ σκοπεῖν τῶν ἀναγκαιοτάτων, ὡς ὅταν μηδέν διαφέρῃ φάναι ἐκ τοῦ Πατρός διά τοῦ Υἱοῦ, καί ἐκ τοῦ Πατρός καί ἐκ τοῦ Υἱοῦ, καί τοῦτον τόν τρόπον ἐπί τῆς θεολογίας ἰσοδυναμῶσιν ἀλλήλαις ἡ ἐκ καί ἡ διά, οὐ τήν διαίρεσιν οὐδέ τήν διαφοράν παριστῶσι τῆς ἁγίας Τριάδος, ἀλλά τήν ἕνωσιν καί τήν ἀπαραλλαξίαν, ἥτις ἐστί κατά τά φυσικά ἰδιώματα, δεικνῦσα μιᾶς καί τῆς αὐτῆς ἐνεργείας καί θελήσεως εἶναι τόν Πατέρα καί τόν Υἱόν καί τό Πνεῦμα τό ἅγιον

也請思想此義，這屬最緊要之列：每當說「從聖父藉著聖子」與「從聖父並從聖子」毫無差別，且在這方式下，於神學中「出於」與「藉著」彼此等值時，它們所呈現的並非至聖三一的分隔或差異，而是其合一與不可變易—此合一是按本性特性而言，顯明聖父、聖子與聖靈乃同一能力、同一意志。

And consider this too, among the most necessary points: that whenever it makes no difference to say 'from the Father through the Son' and 'from the Father and from the Son,' and in this manner, in theology, 'from' and 'through' are equivalent to one another, they do not present the division or difference of the Holy Trinity, but its union and unalterableness, which is according to the natural properties, showing that the Father and the Son and the Holy Spirit are of one and the same energy and will.

1:930

Λατῖνοι δέ τήν διαφοράν τῶν θείων ὑποστάσεων ἐκ τούτων ἐπιχειροῦσι δεικνύναι τῶν προθέσεων, καί ὡς ἐκ τῶν δύο ὑποστάσεων καί παρ ἑκατέρας τούτων διαφόρως ἔχει τήν ὑπόστασιν τό Πνεῦμα

但拉丁人卻試圖從這些介詞證明諸神聖位格的差異，並（主張）聖靈從這兩位格、且分別從各位格，以不同方式而有其位格。

But the Latins attempt to demonstrate the difference of the divine hypostases from these prepositions, and (claim) that the Spirit has its hypostasis differently, as from the two hypostases and from each of them.

1:931

Φανερόν οὖν ὡς ἐν μέν τοῖς ἁγίοις αἱ προθέσεις ἔχουσιν εὐσεβῶς τε καί καλῶς, ἐκλαμβάνονταιδ αὗται παρά τῶν Λατίνων κακῶς καί δυσσεβῶς

由此顯明：在眾聖教父那裡，這些介詞用得敬虔而美善；在拉丁人那裡卻被誤取得惡劣而不虔。

It is clear, then, that in the holy Fathers the prepositions stand piously and well, but are taken by the Latins badly and impiously.

1:932

Ὅτι δέ τήν ἕνωσιν καί τό ἀπαράλλακτον ἡ τοιαύτη δείκνυσι διά, παρίστησι σαφῶς ὁ μέγας Βασίλειος γράφων ἐν ὀγδόῳ τῶν Πρός Ἀμφιλόχιον˙ τό διά τοῦ Υἱοῦ δημιουργεῖν τόν Πατέρα οὔτε ἀτελῆ τοῦ Πατρός τήν δημιουργίαν συνίστησιν, οὔτε ἄτονον τοῦ Υἱοῦ παραδηλοῖ τήν ἐνέργειαν, ἀλλά τό ἡνωμένον τοῦ θελήματος παρίστησιν˙Ὁ γοῦν λέγων διά τοῦ Υἱοῦ καί ἐκ τοῦ Υἱοῦ τό Πνεῦμα προϊέναι κατά τήν χορηγίαν, τήν ὁμοβουλίαν τοῦ Πατρός καί τοῦ Υἱοῦ παρέστησε καλῶς˙ εὐδοκίᾳ γάρ τοῦ Πατρός καί τοῦ Υἱοῦ καί αὐτό συνευδοκοῦν, τοῖς ἀξίοις χορηγεῖται τό Πνεῦμα τό ἅγιον

至於此「藉著」表明的是合一與不可變易，偉大的巴西略在《致安非洛基》卷八中清楚確立，寫道：「聖父藉著聖子而創造，既不使聖父的創造工作成為不完全，也不暗示聖子的能力是軟弱的，反倒呈現意志的合一。」那麼，凡說聖靈就賜予而論藉著聖子並從聖子發出者，便美善地呈現了聖父與聖子意志的協和；因為憑聖父與聖子的美意，並聖靈自身相合的美意，聖靈被賜給配得的人。

That this 'through' shows the union and the unalterableness, the great Basil clearly establishes, writing in the eighth chapter of his work To Amphilochius: 'The Father's creating through the Son neither establishes the Father's creative act as incomplete nor implies the Son's energy as feeble, but rather presents the oneness of will.' He, then, who says the Spirit comes forth through the Son and from the Son in respect of the bestowal, has well presented the concord of will of the Father and the Son; for by the good pleasure of the Father and the Son, and the Spirit's own concurring good pleasure, the Holy Spirit is bestowed on the worthy.

1:933

Ὁ δέ λέγων διά τοῦ Υἱοῦ καί ἐκ τοῦ Υἱοῦ τήν ὕπαρξιν τό Πνεῦμα ἔχειν, θελήσεως ἔργον (σελ

但凡說聖靈藉著聖子並從聖子而有其存在者，便不虔地把聖靈呈現為意志的產物（頁……）

But he who says the Spirit has its existence through the Son and from the Son presents the Holy Spirit impiously as a work of will (p. ...)

1:934

) καί κτίσμα ἐξ ἀνάγκης, ἀλλ οὐ θείας φύσεως καρπόν ὑπάρχειν δυσσεβῶς παρίστησι τό Πνεῦμα τό ἅγιον

……並必然地是受造物，而非神聖本性的果子。

...and of necessity a creature, and not a fruit of the divine nature.

1:935

Κατά γάρ τόν ἱερόν Δαμασκηνόν, ἔργον θείας θελήσεως ἡ κτίσις, ἀλλ οὐχ ἡ θεότης, ἄπαγε˙οὐδέ γάρ τῆς θελήσεως, ἀλλά τῆς θείας φύσεως ἔργον, αὖθις κατά τόν αὐτόν, ἡ προαιώνιος καί ἀΐδιος γέννησίς τε καί ἐκπόρευσις

因為按神聖的大馬士革的（約翰）所言，受造界是神聖意志的產物，但神性卻不是—絕非如此；因為再按同一位所言，那超永恆而永遠的受生與發出，並非意志的產物，而是神聖本性的產物。

For, according to the sacred Damascene, creation is a work of the divine will, but the Godhead is not—far from it; for, again according to the same, the pre-eternal and everlasting generation and procession are a work not of the will but of the divine nature.

1:936

Πῶς δέ καί φῄς αὐτός ἐκ τοῦ Πατρός εἶναι τό Πνεῦμα δι Υἱοῦ καί ἐξ Υἱοῦ λατινικῶς φρονῶν;

但你既持拉丁人之見，又怎能自己說聖靈是從聖父藉著聖子並從聖子而出呢？

But how do you yourself say the Spirit is from the Father through the Son and from the Son, while holding the Latin view?

1:937

Ἡμεῖς μέν γάρ τήν φανέρωσιν ὑπό χρόνον οὖσαν ἴσμεν, πάντα δέ τά ὑπό χρόνον ὄντα διά τοῦ Υἱοῦ γενόμενα˙ διό καί φανεροῦσθαι μέν ἐξ αὐτοῦ καί δι αὐτοῦ φαμεν τό Πνεῦμα, ἀλλ οὐκ ἐκπορεύεσθαι

因為我們知道，顯明是受時間限制的，而凡受時間限制者皆藉著聖子而成；所以我們說聖靈既從祂、也藉著祂而被顯明，卻非（從祂）發出。

For we know that manifestation is subject to time, and that all things subject to time came to be through the Son; therefore we say that the Spirit is manifested both from Him and through Him, but does not proceed (from Him).

1:938

Σύ δέ πῶς λέγεις τό Πνεῦμα δι αὐτοῦ;

但你說聖靈「藉著祂」，是何意呢？

But how do you say the Spirit is 'through Him'?

1:939

Εἰ μέν διαβατικῶς τε καί παροδικῶς, βαβαί τῆς ἀσεβείας˙ὡς γάρ διά σωλῆνος οἴει τοῦ Υἱοῦ διέρχεσθαι τό Πνεῦμα καί κενόν ἑαυτοῦ τοίνυν ἕξει μεταξύ ὁ πληρῶν τά πάντα καί πλήρης ὤν ἀεί˙ καί ὡς ἐν τόπῳ τῷ Υἱῷ περιληφθήσεται τό Πνεῦμα καί πέρας ἔσται τοῦ Υἱοῦ, καθ ὅ τό Πνεῦμα περιλήψεται (πέρας γάρ τοῦ περιέχοντος ὁ τόπος), καί φύσεως δέ οὐκ ἔσται τῆς αὐτῆς τῷ Πνεύματι˙ καί γάρ οὐχ ἡ αὐτή τόπου φύσις καί τοῦ ἐν αὐτῷ

若是以「過渡、穿越」之意—唉，何等不虔！因為你這樣便認為聖靈彷彿經過聖子這管道穿過，如此那充滿萬有、永遠豐盈者，在自身內倒有了空處；聖靈也將如在地方中般被聖子所容納，聖子也將有界限—就其容納聖靈而言（因為地方乃容納者的界限）；如此聖靈甚至不會與聖子同一本性，因為地方與在其中者的本性並不相同。

If in a transitive and passing-through manner—alas, the impiety! For thus you think the Spirit passes as through a pipe of the Son, and so He who fills all things and is ever full will have an empty space within Himself; and the Spirit will be contained in the Son as in a place, and there will be a limit to the Son, in respect of which He contains the Spirit (for a place is the limit of that which contains); and the Spirit will not even be of the same nature as the Son, for the nature of a place and of that which is in it are not the same.

1:940

Πῶς δέ καί αὐτός ὁ Υἱός ἐστιν ἐν τῷ παροδικῶς δι αὐτοῦ διερχομένῳ Πνεύματι;

再者，聖子自身又怎能在那以穿越方式經過祂的聖靈裡呢？

And how is the Son Himself in the Spirit which passes through Him in a passing-through manner?

1:941

Εἰδ ὡς δι ὀργάνου, καί τοῦτο ἀσεβές˙ ἄλλη γάρ ὀργάνου φύσις καί τοῦ δι ἐκείνου ἄλλη˙ καί αὖθις ἑτέρα τοῦ δι αὐτοῦ τό τελούμενον τελοῦντος

但若是「如藉著工具」，這也不虔；因為工具的本性是一回事，藉它行事者的本性是另一回事；而那藉它完成所成之事者的本性，又是另一回事。

But if as through an instrument, this too is impious; for the nature of an instrument is one thing, and of that which acts through it another; and again the nature of that which through it accomplishes what is accomplished is yet another.

1:942

Οὐκοῦν τοῦτό σοι λέγειν ἔτι λείπεται, ὅτι καθάπερ δι αὐτοῦ τά πάντα ἐκ Πατρός, οὐ διαβατικῶς ἀλλά δημιουργικῶς, οὐχ ὡς δι ὀργάνου ἀλλ ὡς συνδημιουργοῦντος, οὕτω καί τό Πνεῦμα δι αὐτοῦ

那麼，剩下給你說的只有此義：正如萬有藉著祂出於聖父—非以過渡方式，而是以創造方式，非如藉工具，而是作為共同創造者—照樣，聖靈也藉著祂。

It remains, then, for you to say only this: that just as all things are through Him from the Father—not transitively but creatively, not as through an instrument but as a co-creator—so too the Spirit is through Him.

1:943

Ἀλλ οὐχ ὡς συνδημιουργοῦντος λέγω, φησίν, ἀλλ ὡς συνεκπορεύοντος

他說：「但我不是說作為共同創造者，而是作為共同使其發出者。」

'But I do not say as a co-creator,' he says, 'but as a co-cause of procession.'

1:944

Οὐκοῦν συνεκπορεῦον καί τό Πνεῦμα τελειώσει ( σελ

那麼，聖靈既共同使其發出，便要使……成全（頁……）

Then the Spirit too, co-causing procession, will perfect (p. ...)

1:945

) ἑαυτό ὥσπερ κἀκεῖ συνδημιουργοῦν τελεσιουργεῖ τά πάντα˙ μᾶλλον δέ οὐχ ἑαυτό, ἀλλ ἕτερον ἀπαράλλακτον αὐτοῦ ἐν ἰδίᾳ ὑποστάσει θεωρούμενον˙ καί τοῦ Πατρός γάρ δι Υἱοῦ ἐν ἁγίῳ Πνεύματι δημιουργοῦντος ἕτερον παντάπασι τό ὑφιστάμενον, καί τοῦ Πατρός πρό τῶν αἰώνων γεννῶντός τε καί ἐκπορεύοντος, εἰ καί ὁμοούσια τά παρ ἑαυτοῦ, ἀλλ ἑκάτερον ἕτερον αὐτοῦ τε καί ἀλλήλων καθ ὑπόστασιν

……它自己，正如它在那裡共同創造、成全萬有一樣；或更確切地說，不是成全它自己，而是成全另一個不可變易地與它相似、在其自身位格中被觀照者。因為當聖父在聖靈中藉著聖子創造時，那生存出來者全然是別個；而當聖父在諸世代以前生出並使之發出時—縱然從祂而出者是同質的—然而各自按位格而言，皆異於祂、也彼此相異。

...itself, just as there too, co-creating, it perfects all things; or rather not itself, but another unalterably like it, contemplated in its own hypostasis. For when the Father creates through the Son in the Holy Spirit, that which comes to subsist is altogether other; and when the Father begets and causes to proceed before the ages—even though the things from Him are consubstantial—yet each is other than Him and than one another according to hypostasis.

1:946

Οὐκοῦν ἐπειδήπερ, ὡς κοινόν Πατρί τε καί Υἱῷ τό ἐκπορεύειν κατ αὐτούς, ἀνάγκη τοῦτ ἔχειν καί τό Πνεῦμα, τετράς ἔσται ἡ Τριάς

所以，既然（按他們之見）「使其發出」是聖父與聖子所共有，聖靈也就必然要有此能力；如此三一便成了四一。

Therefore, since (according to them) causing-to-proceed is common to the Father and the Son, the Spirit too must necessarily have this; and the Trinity will be a quaternity.

1:947

Τί γάρ ποτε κοινόν Υἱῷ τε καί Πατρί, ὅ μή καί τῷ Πνεύματι κοινόν;

因為究竟有何物是聖子與聖父所共有，卻又非聖靈所共有的呢？

For what is ever common to the Son and the Father that is not also common to the Spirit?

1:948

Πῶς δέ οὐχί καί ὁ Υἱός αἴτιος θεότητος ἐπίσης τῷ πατρί καί πηγαία καί αὐτός θεότης;

那麼聖子怎會不與聖父同等地作神性之原因，又自身為「泉源性的神性」呢？

And how is the Son not equally with the Father a cause of Godhead and Himself a fountainal Godhead?

1:949

Καίτοι τοῦτ ἀνωτέρω διά πλείστων ἀποδέδεικται καί μεμαρτύρηται, ὅτι πάντῃ τε καί πάντως μία πηγαία θεότης ὁ Πατήρ καί μόνος ἀρχή καί μόνος ἀγέννητος καί μόνος αἴτιος καί μόνος Πατήρ καί μόνος προβολεύς καί μόνος πηγή θεότητος καί μόνος θεότης θεογόνος˙ καί ὡς τῷ αἰτίῳ τοῦ Υἱοῦ μείζων ὁ Πατήρ, ὡς αἰτιατοῦ μόνον ὄντος τοῦ Υἱοῦ, ἀλλ οὐχί καί θεότητος αἰτίου

然而這在上文已詳加論證並見證：全然且絕對地，唯有聖父是獨一「泉源性的神性」，唯獨是根源、唯獨非受生、唯獨是原因、唯獨是父、唯獨是發出者、唯獨是神性之泉、唯獨是生神的神性；又如作為聖子之原因，聖父為「更大」，聖子只是被造致者，而非神性之原因。

Yet this has been demonstrated and attested above at great length: that in every way and altogether the Father alone is one fountainal Godhead, alone the origin, alone unbegotten, alone the cause, alone Father, alone Projector, alone fountain of Godhead, alone the God-begetting Godhead; and that, as cause of the Son, the Father is greater, the Son being only caused, but not a cause of Godhead.

1:950

Εἰ δέ τις εὕρηται μείζω λέγων τόν Υἱόν τοῦ Πνεύματος, ἀλλά καί τό Πνεῦμα τοῦ Υἱοῦ, ὡς καί ὁ θεῖος Κύριλλος ἐν Θησαυροῖς φησι˙ προθείς γάρ ἐκεῖνο τό παρά τοῦ Σωτῆρος εἰρημένον, εἰ δέ ἐγώ ἐν Πνεύματι Θεοῦ ἐκβάλλω τά δαιμόνια, ἐπήνεγκεν, εἰ διά τῆς ἐνεργείας τοῦ Πνεύματος Θεός ἐξελαύνων τά δαιμόνια δοξάζεται, πῶς οὐ μεῖζόν ἐστι αὐτοῦ, τό ἐν ᾧ δοξάζεται;

但若有人被發現說聖子大於聖靈，卻又說聖靈大於聖子—正如神聖的區利羅在《寶庫》中所言；因為他陳述了救主那句話「我若靠著神的靈趕鬼」後，補充道：「若神靠著聖靈的能力趕鬼而得榮耀，那麼祂在其中得榮耀者，豈不大於祂麼？」

But if anyone is found saying the Son is greater than the Spirit, yet also the Spirit greater than the Son—as the divine Cyril says in the Thesauri; for having set forth that saying of the Savior, 'But if I by the Spirit of God cast out demons,' he added: 'If by the energy of the Spirit God is glorified in casting out demons, how is not that in which He is glorified greater than He?'

1:951

Κατασκευάζων ἐντεῦθεν ἄκτιστον εἶναι τό Πνεῦμα τό ἅγιον

—他由此確立聖靈乃是非受造的。

—from this establishing that the Holy Spirit is uncreated.

1:952

Πῶς γάρ ἄν ἐπί κτίσματος ἔμφασιν ἐξ ὧν εἶπεν ὁ Κύριος παρεῖχε τοῦ τοιούτου μείζονος;

因為主從祂所說的話，怎會給人這樣一種「更大」之受造物的印象呢？

For how could the Lord, from what He said, have given any impression of a creature that is 'greater' in such a sense?

1:953

Λέγεται δέ τά τοιαῦτα ἐπί τε τοῦ Υἱοῦ καί τοῦ Πνεύματος οὐ διά τό ἀλλήλων αἴτια ὑπάρχειν, ἄπαγε, ἀλλά διά τό ποικίλον καί πολυειδές τῆς κατά τήν πρός ἡμᾶς οἰκονομίαν σοφίας τοῦ Θεοῦ δι ἀλλήλων ( σελ

如此之言論到聖子與聖靈，並非因二者互為原因—絕非如此—而是因神在其對我們的救恩安排中那繁複多樣的智慧，這智慧藉彼此（頁……）

Such things are said of both the Son and the Spirit not because they are causes of one another—far from it—but because of the varied and manifold wisdom of God in His economy toward us, which through one another (p. ...)

1:954

) τό ἴσον ἐν πᾶσι δεικνύσης ἀμφοτέρων, τοῦ Υἱοῦ λέγω καί τοῦ Πνεύματος

……顯明二者在凡事上的同等—我是指聖子與聖靈。

...shows the equality of both in all things—I mean of the Son and of the Spirit.

1:955

Ἀλλ ὁ τῆς Ἀλεξανδρείας, φασί, Κύριλλος, ἔχειν φησί τόν Υἱόν φυσικῶς ἐν ἑαυτῷ τά τοῦ Πατρός ἴδια καί ἐξαίρετα, διαβαινούσης εἰς αὐτόν φυσικῶς τῆς τοῦ γεννήσαντος ἰδιότητος, καί ἐκ τῆς οὐσίας τοῦ Υἱοῦ τό Πνεῦμα λέγει καί προχεόμενον ἐκ Πατρός δι Υἱοῦ τήν κτίσιν ἁγιάζειν, καί ἐξ ἀμφοῖν προχεόμενον οὐσιωδῶς

但他們說，亞歷山大的區利羅宣稱聖子本性地在自身中有聖父的諸特性與獨特之處，那「生者」的特性本性地過入聖子；又說聖靈出於聖子的本質，且從聖父藉著聖子被傾倒而出，使受造界成聖，並本質地從二者被傾倒而出。

But Cyril of Alexandria, they say, declares that the Son has naturally in Himself the properties and special things of the Father, the property of the Begetter passing naturally into Him; and he says the Spirit is from the substance of the Son, and that, poured forth from the Father through the Son, He sanctifies creation, and is poured forth essentially from both.

1:956

Καί αὖθις ἐν ἑβδόμῳ τῶν Πρός Ἑρμείαν ἐξενηνεγμένων λόγων περί τοῦ Υἱοῦ ταῦθ ἡμῖν διατρανοῖ˙ ἀπολύων γάρ, φησίν, ἁμαρτίας τόν αὐτῷ προσκείμενον, τῷ ἰδίῳ λοιπόν καταχρίει Πνεύματι, ὅπερ ἐνίησι μέν αὐτός ὡς ἐκ Θεοῦ Πατρός Λόγος καί ἐξ ἰδίας ἡμῖν ἀναπηγάζει φύσεως

他又在《致赫爾米亞》所頒七篇論說之卷七中，論到聖子向我們清楚闡明此事：他說：「因為祂在赦免那依附祂者的罪時，便隨即以自己的靈膏抹他，這靈是祂自己作為出於父神的聖言所注入的，並使之從自己的本性向我們湧出。」

And again, in the seventh of his treatises issued To Hermeias, he clearly explains this to us concerning the Son: 'For,' he says, 'in absolving from sins the one who clings to Him, He thereupon anoints him with His own Spirit, which He Himself, as Word from God the Father, infuses, and causes to well up to us out of His own nature.'

1:957

Καί οὐκ ἐκ μέτρου ἔχων δίδωσι τό Πνεῦμα κατά τήν Ἰωάννου φωνήν, ἀλλ αὐτός ἐνίησιν ἐξ ἑαυτοῦ, καθάπερ ἀμέλει καί ὁ Πατήρ

「祂賜聖靈是不按量度的」，按約翰之言，「乃是祂自己從自身注入，正如聖父確然所行。」

'And He gives the Spirit not by measure,' according to John's word, 'but Himself infuses it out of Himself, just as indeed does the Father.'

1:958

Καιρός δή ἡμῖν εἰπεῖν πρός τόν τά τοιαῦτα προβαλλόμενον˙ ἔτ ἀσύνετος εἶ καί οὐδ ἀκηκοώς πάνυ πολλάκις ἀνωτέρω παρ ἡμῶν συνῆκας, ὅτι Θεός καί ἐκ Θεοῦ ὕπαρξις ἀναίτιός τε καί ὑπέρχρονος;

我們實在該對提出這等論點的人說：你還不明白嗎？你聽了我們在上文多次所說，竟絲毫不懂—神，並從神而來的存在，乃是無原因、超越時間的？

It is indeed time for us to say to the one who advances such arguments: Are you still uncomprehending, and have you not at all understood, having heard from us many times above, that God, and existence from God, is causeless and beyond time?

1:959

Χρονικόν τοίνυν καί δι αἰτίαν ἀκούων τό προχεῖσθαι (καί γάρ μετ αὐτήν καί δι αὐτήν προκέχυται τήν ἁγιαζομένην˙ πῶς γάρ οὔ;), πρός δέ καί εἰς ἄφεσιν ἁμαρτιῶν διδόμενον παρά τοῦ Υἱοῦ, ὥσπερ ἀμέλει καί παρά τοῦ Πατρός, καί οὐκ ἀπολύτως πηγαζόμενον ἀλλά τισίν ἀκούων, οὐκ ἀναμιμνήσκῃ ὅ διδαχθείς ἔχεις παρ ἡμῶν τε καί τῆς ἀληθείας, ὡς ἡ παρά τοῦ Πατρός προαιώνιος τοῦ ἁγίου Πνεύματος ἐκπόρευσις οὐ διά τι οὐδέ πρός τινας οὔτε ὑπό χρόνον ὅλως;

所以，你既聽見這「傾倒而出」是屬時間且有緣由的（因為它是在受聖化者之後、為其緣故而被傾倒；豈能不然？），又聽見它是由聖子、正如由聖父，為赦罪而賜下，並非絕對地湧出而是向某些人傾倒—你豈不記得你從我們、也從真理所學到的：聖靈那超永恆地從聖父發出，並非為著何事、亦非向著何人、且絲毫不受時間限制麼？

Therefore, hearing that the 'pouring-forth' is temporal and for a cause (for it is poured forth after and on account of the one being sanctified; how could it be otherwise?), and moreover that it is given for the remission of sins by the Son, just as indeed by the Father, and is not poured forth absolutely but to certain persons—do you not recall what you have been taught by us and by the truth, that the pre-eternal procession of the Holy Spirit from the Father is not for anything, nor toward anyone, nor at all subject to time?

1:960

Εἰ δέ καί οὐσιωδῶς ἐξ ἀμφοῖν εἶπε προχεόμενον, οὐδέν καινόν

縱使他也說它本質地從二者被傾倒而出，這也並無新奇。

And if he also said it is poured forth essentially from both, there is nothing new in this.

1:961

Ὡς γάρ ἐπιδημοῦν τοῖς ἀποστόλοις καί ἐνεργοῦν τελεώτερον, καί ὡς Γρηγόριος ὁ θεολόγος λέγει, (σελ

因為作為住在使徒中、且更完全地運行者，又如神學家貴格利所言，（頁……）

For as dwelling among the apostles and working more perfectly, and as Gregory the Theologian says, (p. ...)

1:962

) οὐσιωδῶς ὡς ἄν εἴποι τις παρόν καί συμπολιτευόμενον˙

……可說是本質地臨在、並如同公民般與（他們）一同生活。

...present essentially, as one might say, and dwelling together (with them) as a fellow-citizen.

1:963

δέ, οὐκ οὐσιώδης ἦν καί ἡ πρός ἡμᾶς ἀποστολή τοῦ Λόγου, ἐξ ἀμφοῖν τοῦ Πατρός γενομένη καί τοῦ Πνεύματος;

然而，聖言被差遣到我們這裡，從聖父與聖靈而出，豈不也是本質的麼？

But was not the sending of the Word to us also essential, taking place from both the Father and the Spirit?

1:964

Ἀλλ ἡ ἀποστολή γέννησις οὐκ ἦν˙ οὐ γάρ ἐξ ἀμφοῖν ὁ Υἱός γεγέννηται, οὐδέ δι ἡμᾶς, ἀλλ οὐδέ μεθ ἡμᾶς, εἰ καί μεθ ἡμᾶς δι ἡμᾶς οὐσιωδῶς κατῆλθεν ἑνωθείς τῇ καθ ἡμᾶς φύσει καθ ὑπόστασιν καί γεγονώς καθ ἡμᾶς ὑπέρ ἡμῶν, μή πρό ἡμῶν μόνον, ἀλλά καί πρό τῶν αἰώνων, ἐκ μόνου τοῦ Πατρός γεγεννημένος ὤν

然而那差遣並非受生；因為聖子並非從二者受生，也非為我們的緣故，更非在我們之後—雖然祂在我們之後、為我們的緣故、本質地降下，按位格與我們的本性聯合，並為我們而成為與我們一樣；祂（降臨）不僅在我們之前，更在諸世代之前，乃是唯獨從聖父受生。

Yet the sending was not a generation; for the Son was not begotten from both, nor for our sake, nor indeed after us—even though after us, for our sake, He came down essentially, being united to our nature according to hypostasis and becoming as we are, for our sake; (He came) not only before us, but also before the ages, being begotten from the Father alone.

1:965

Καί τό Πνεῦμα τοίνυν τό ἅγιον οὐσιωδῶς ἐπέμφθη ἐξ ἀμφοῖν ἀρτίως, εἰ δέ βούλει, καί ἐκκέχυται παρ ἀμφοτέρων˙ ὕδωρ γάρ ἐκλήθη ζῶν

照樣，聖靈方才也本質地從二者被差遣，且若你願意，是從二者被傾倒而出；因為它被稱為「活水」。

So too the Holy Spirit was sent essentially just now from both, and, if you will, has been poured out from both; for it was called 'living water.'

1:966

Καί Ἰωάννης μέν ἐβάπτισεν ὕδατι˙ ὑμεῖς δέ, φησίν ὁ Κύριος, βαπτισθήσεσθε ἐν Πνεύματι ἁγίῳ

約翰是用水施洗；但主說，你們要受聖靈的洗。

And John baptized with water; but you, says the Lord, shall be baptized with the Holy Spirit.

1:967

Πῶς ἄν οὖν ἐβαπτίσθησαν, μή τοῦ ζῶντος ἐκχυθέντος ὕδατος;

那麼，若活水未曾傾倒，他們怎能受洗呢？

How then would they have been baptized, if the living water had not been poured out?

1:968

Ἐκκέχυται τοίνυν οὐσιωδῶς δι ἡμᾶς καί μεθ ἡμᾶς˙ αὐτό γάρ ἐφανερώθη δι ἑαυτοῦ τήν θείαν δύναμιν παρέχον, ἀλλά καί πάρεστιν ἀεί οὐσιωδῶς ἡμῖν, πάντως δέ καί καθ ὑπόστασιν, κἄν ἡμεῖς τῆς οὐσίαςἤ τῆς ὑποστάσεως ἥκιστα μετέχωμεν, ἀλλά τῆς χάριτος

所以它本質地為我們的緣故、且在我們之後被傾倒而出；因為它顯明了自己，藉著自身供應神聖的能力，而且本質地永遠臨在我們，也斷然按位格臨在—雖然我們所領受的絕非本質或位格，而是恩典。

It has therefore been poured out essentially for our sake and after us; for it manifested itself, supplying the divine power through itself, and moreover is ever present to us essentially, and assuredly also according to hypostasis—even though we partake least of all of the essence or the hypostasis, but of the grace.

1:969

Ἐκπορεύεται δέ οὐ πρό ἡμῶν μόνον, ἀλλά καί πρό τῶν αἰώνων ἀναιτίως ἐκ μόνου τοῦ Πατρός

但它的發出不僅在我們之前，更在諸世代之前，無原因地，唯獨從聖父而出。

But it proceeds not only before us, but also before the ages, causelessly, from the Father alone.

1:970

Ὁ δέ τῆς ἐκκλησίας ἐν ταὐτῷ καί θεμέλιος καί κορυφαῖος Πέτρος καί αὐτῆς τῆς παρ ἀμφοτέρων ἐκχύσεως τοῦ ἁγίου Πνεύματος διαφοράν ἐγνώρισεν ἡμῖν˙ τήν γάρ ἐπαγγελίαν τοῦ Πνεύματος ὁ Υἱός λαβών, φησί, παρά τοῦ Πατρός, ἐξέχεε τοῦτο ὅ νῦν ὑμεῖς βλέπετε καί ἀκούετε, ἄντικρυς ἐκείνην λέγων τοῦ Κυρίου καί διδασκάλου τήν φωνήν, ὅταν δέ ἔλθῃ ὁ παράκλητος, ὅν ἐγώ πέμψω παρά τοῦ Πατρός

彼得既是教會的根基、又是其首領，向我們指明了聖靈從二者傾倒而出的那分別：他說：「聖子既從聖父領受了所應許的聖靈，便傾倒下這你們如今所見所聞的」—明明引述主與師傅那句話：「但保惠師來的時候，就是我要從父那裡差來的。」

And Peter, at once foundation and chief of the Church, made known to us the difference of the very outpouring of the Holy Spirit from both: 'For the Son, having received,' he says, 'the promise of the Spirit from the Father, poured out this which you now see and hear'—plainly saying that word of the Lord and Teacher: 'But when the Paraclete comes, whom I will send from the Father.'

1:971

Ἐκχεῖται τοιγαροῦν ἡμῖν τό Πνεῦμα παρά τοῦ Πατρός ὡς καί ἑαυτοῦ, παρά δέ τοῦ Υἱοῦ ὡς παρά τοῦ Πατρός λαμβάνοντος

所以聖靈向我們傾倒而出，從聖父乃如從祂自己之物，但從聖子則如從一位領受自聖父者而出。

The Spirit is therefore poured out to us from the Father as from itself (i.e. as His own), but from the Son as from one receiving from the Father.

1:972

Ὥστε, οὐκ ἐξ ἑαυτοῦ μέν ἔχει τό Πνεῦμα (σελ

因此，聖子並非從自身有那聖靈，（頁……）

So that the Son does not have the Spirit from Himself, (p. ...)

1:973

) ὁ Υἱός, οὐδέ διά τοῦ Υἱοῦ τήν ὕπαρξιν τό Πνεῦμα ἔχει, ἀλλ ἐξ ἑαυτοῦ ἔχει ὁ Πατήρ, ἐξ ἑαυτοῦ ἀμέσως ἐκπορευόμενον ἀναιτίως καί προαιωνίως˙ ἀλλά καί ἐκ τῆς ἰδίας ἡμῖν, φησί, ὁ Υἱός τοῦτ ἀναπηγάζει φύσεως, εἰκότως καί παναληθῶς˙ μία γάρ φύσις τοῖς τρισί καί φυσικῶς ἔνεισιν ἀλλήλοις

……聖靈也非藉著聖子而有其存在，乃是聖父從自身有之，聖靈直接、無原因、超永恆地從祂發出；然而聖子也（如他所說）使這從自己的本性向我們湧出—此言正當且極真；因為三者有一個本性，且本性地彼此互在。

...nor does the Spirit have its existence through the Son, but the Father has it from Himself, the Spirit proceeding from Him immediately, causelessly and pre-eternally; yet the Son also, He says, causes this to well up to us out of His own nature—rightly and most truly; for there is one nature for the three, and they are naturally in one another.

1:974

Καί ὁσάκις ὁ θεόφρων οὗτος Κύριλλος ἐκ τοῦς οὐσίας τοῦ Υἱοῦ τό Πνεῦμα λέγει, τό ὁμοούσιον παρίστησιν, ἀλλ οὐκ αἴτιον εἶναι τόν Υἱόν τοῦ Πνεύματος

每當這位心懷神的區利羅說聖靈出於聖子的本質時，他呈現的是同質性，而非說聖子是聖靈的原因。

And as often as this God-minded Cyril says the Spirit is from the substance of the Son, he presents the consubstantiality, but not that the Son is a cause of the Spirit.

1:975

Ἐπεί καί πρός τούς ἀντιλέγοντας τῷ ὁμοουσίῳ τά τοιαῦτα γέγραφεν˙ ὕδωρ μέν γάρ ζω[ν ακλεῖται τό Πνεῦμα τό ἅγιον καί πηγή ἐστι τούτου τοῦ ὕδατος ὁ Πατήρ, ὅς διά τοῦ προφήτου περί τῶν Ἰουδαίων λέγει˙ ἐμέ ἐγκατέλιπον πηγήν ὕδατος ζῶντος καί ὤρυξαν ἑαυτοῖς λάκκους συντετριμμένους

因為他是為駁斥那些否認同質性者而寫這等話：「聖靈被稱為活水，而這活水的泉源是聖父，祂藉著先知論到猶太人說：他們離棄我這活水的泉源，為自己鑿出破裂不能存水的池子。」

For he wrote such things against those who deny the consubstantiality: 'For the Holy Spirit is called living water, and the fountain of this water is the Father, who through the prophet says concerning the Jews: They have forsaken me, the fountain of living water, and have hewn out for themselves broken cisterns.'

1:976

Πηγή ἐστι τούτου τοῦ ὕδατος καί ὁ Υἱός, καθό καί ὁ Χρυσόστομος περί τοῦ βαπτίσματος γράφων, δείκνυσι, φησίν, ἑαυτόν ὁ σωτήρ πηγήν ζωῆς καί ὕδωρ ζῶν τό Πνεῦμα τό ἅγιον

聖子也是這水的泉源，正如金口（若望）論到洗禮所顯明：他說：「救主顯明自己是生命之泉與活水—即聖靈。」

And the Son too is a fountain of this water, as Chrysostom also shows, writing about baptism: 'The Savior,' he says, 'shows Himself to be the fountain of life and living water—the Holy Spirit.'

1:977

Ἀλλά τοῦ ὕδατος τούτου πηγήν εἶναι δείκνυσιν ὁ Χριστός καί αὐτό τό Πνεῦμα τό ἅγιον˙ ὁ πιών γάρ, φησίν, ἐκ τοῦ ὕδατος οὗ ἐγώ δώσω αὐτῷ, οὐ μή διψήσῃ εἰς τόν αἰῶνα˙ ἀλλά τό ὕδωρ ὅ ἐγώ δώσω, δηλαδή τό Πνεῦμα τό ἅγιον, γενήσεται αὐτῷ πηγή ὕδατος ἁλλομένου εἰς ζωήν αἰώνιον

但基督也顯明聖靈本身為這水的泉源：祂說：「凡喝我所賜的水的，就永遠不渴；我所賜的水」—即聖靈—「要在他裡頭成為泉源，直湧到永生。」

But Christ shows the Holy Spirit itself also to be a fountain of this water: 'For whoever drinks,' He says, 'of the water that I shall give him shall never thirst forever; but the water that I shall give'—namely the Holy Spirit—'shall become in him a fountain of water springing up unto eternal life.'

1:978

Ἔστιν οὖν καί ὁ Πατήρ καί ὁ Υἱός καί τό Πνεῦμα τό ἅγιον ὁμοῦ πηγή τοῦ ζῶντος ὕδατος, τουτέστι τῆς θείας χάριτος καί ἐνεργείας τοῦ Πνεύματος

於是，聖父、聖子與聖靈一同是活水的泉源—即聖靈那神聖恩典與能力的泉源。

There are, then, the Father and the Son and the Holy Spirit together a fountain of the living water—that is, of the divine grace and energy of the Spirit.

1:979

Τήν χάριν γάρ τοῦ Πνεύματος ἡ Γραφή, ὁ Χρυσόστομός φησι πατήρ, ποτέ μέν πῦρ, ποτέ δέ ὕδωρ καλεῖ δεικνῦσα ὅτι οὐ οὐσίας ἐστί ταῦτα ὀνόματα, ἀλλ ἐνεργείας

因為聖靈的恩典，金口（若望）教父說，聖經有時稱之為火，有時稱之為水，顯明這些並非本質之名，而是能力之名。

For the grace of the Spirit, says Chrysostom the father, Scripture sometimes calls fire and sometimes water, showing that these are names not of essence but of energy.

1:980

Οὐ γάρ ἐκ διαφόρων οὐσιῶν συνέστηκε τό Πνεῦμα τό ἅγιον, ἀόρατόν τε καί μονοειδές ὄν

因為聖靈並非由不同本質所構成，它是不可見而單一形態的。

For the Holy Spirit is not composed of different essences, being invisible and uniform.

1:981

Ἀλλ ἐκ τῆς θείας φύσεως, φασί, καί αὐτῆς τῆς τοῦ Υἱοῦ ἀναπηγάζει τό Πνεῦμα τό ἅγιον

但他們說，聖靈是從神聖本性、也從聖子的本性湧出。

But, they say, the Holy Spirit wells up from the divine nature, and from that of the Son also.

1:982

Ἔστω δή, εἰ βούλεσθε, ( σελ

若你們願意，就算如此，（頁……）

Let it be so, if you wish, (p. ...)

1:983

) καί κατά τήν ἀΐδιον ὕπαρξιν˙ πηγάζει γοῦν ἐκ τῆς θείας φύσεως, ἀλλά καθ ὑπόστασιν μόνην τήν πατρικήν

……甚至就永恆的存在而言；那麼它是從神聖本性湧出，卻唯獨按那父性位格。

...even according to the eternal existence; it wells up, then, from the divine nature, but according to the paternal hypostasis alone.

1:984

ὡς μιᾶς καί τῆς αὐτῆς φύσεως οὔσης τοῦ Πατρός καί τοῦ Υἱοῦ

……因為聖父與聖子的本性是同一個。

...inasmuch as the nature of the Father and of the Son is one and the same.

1:985

Ἵνα γάρ κατ αὐτόν εἴπω τόν θεῖον Κύριλλον, ὡς αὐτός Πρός Ἑρμείαν γράφει, οὐχ ἕτερος ἄν ὁ Υἱός εἶναι νοοῖτο παρά τόν Πατέρα, ὅσον εἰς ταὐτότητα φυσικήν, πάντως δέ καί τό Πνεῦμα τό ἅγιον, ὡς καί περί τούτου ὁ αὐτός ἐξηγούμενος ἐκεῖνο τό εὐαγγελικόν, οὐ γάρ λαλήσει ἀφ ἑαυτοῦ, φησίν, οὐδέν ἕτερον παρά τόν Υἱόν ὑπάρχει τό Πνεῦμα τό ἅγιον, ὅσον εἰς ταὐτότητα φύσεως

因為，照神聖的區利羅本人所言，正如他在《致赫爾米亞》中所寫：「就本性同一而論，聖子不被想為異於聖父」；而聖靈也斷然如此—正如同一位區利羅闡釋那福音之言「因為祂不憑自己說」時論到這事所言：「就本性同一而論，聖靈與聖子毫無分別。」

For, to speak according to the divine Cyril himself, as he writes To Hermeias: 'The Son would not be conceived as other than the Father, as far as natural identity goes'; and assuredly the Holy Spirit also—as the same Cyril, expounding that gospel saying 'For He shall not speak from Himself,' says concerning this: 'The Holy Spirit is nothing other than the Son, as far as identity of nature goes.'

1:986

Πηγή δέ ἐστι ζωῆς, κατά τόν μέγαν Διονύσιον, ἡ θεία φύσις εἰς ἑαυτήν χεομένη καί ἐφ ἑαυτῆς ἑστῶσα καί ἀεί δι ἑαυτῆς θεωμένη

而按偉大的狄奧尼修斯所言，生命的泉源乃是那神聖本性—傾注於自身、立於自身、並永遠藉自身被觀照者。

And the fountain of life, according to the great Dionysius, is the divine nature poured forth into itself, standing upon itself, and ever contemplated through itself.

1:987

Ἀλλ οὐκ ἔστι, φησίν, ἐκ τῆς οὐσίας τοῦ Υἱοῦ εἶναι τό Πνεῦμα καί ἐκ τῆς ὑποστάσεως αὐτοῦ μή εἶναι˙ οὐ γάρ συνορῶσιν, ὡς, ὅταν τι μιᾶς μέν οὐσίαςᾖ καί ὑποστάσεως, τό ἐξ ἐκείνης τῆς οὐσίας ἔχον ὁπωσδήποτε τήν ὕπαρξιν καί ἐκ τῆς ὑποστάσεως ἐκείνης ταύτην ἔχει, καί ἀντιστρόφως˙ ὅ γάρ ἄν ἐκ τῆς ὑποστάσεως ἐκείνηςᾖ καί ἐκ τῆς οὐσίας ἐκείνης ἐστίν, Ὅταν δέ τι μιᾶς μέν οὐσίας ᾖ, οὐ μιᾶς δέ ὑποστάσεως, ἀλλά πλειόνων, τό ἐκ τῆς μιᾶς ἐκείνης οὐσίας οὐκ ἐκ τῶν λοιπῶν αὐτῆς ὑποστάσεών ἐστιν, ἀλλ ἐκ μιᾶς τινος αὐτῶν

他說：「但聖靈不可能既出於聖子的本質，卻又不出於祂的位格；因為他們不曉得：每當某物屬於一個本質與一個位格時，凡以任何方式從那本質有其存在者，也從那位格有之，反之亦然；因為凡出於那位格者，也出於那本質。但每當某物屬於一個本質，卻非屬於一個位格而是屬於多個位格時，那出於那一個本質者，便非出於它其餘的諸位格，而是出於其中某一個位格。」

'But it is not possible,' he says, 'for the Spirit to be from the substance of the Son and not be from His hypostasis; for they do not perceive that, whenever something is of one essence and hypostasis, that which has its existence in any way from that essence has it also from that hypostasis, and conversely; for whatever is from that hypostasis is also from that essence. But whenever something is of one essence, yet not of one hypostasis but of several, that which is from that one essence is not from the remaining hypostases of it, but from some one of them.'

1:988

Ἐπεί γοῦν ἡ ἀνωτάτω καί προσκυνητή Τριάς ἡμῖν μία φύσις ἐστίν ἐν ὑποστάσεσι τρισίν, οὐχί τό ἐκ τῆς οὐσίας τήν ὑπόστασιν ἔχον ἐκ τῶν ὑπολοίπων ὑποστάσεών ἐστιν, ἀλλ ἐκ μιᾶς τινος αὐτῶν, δηλαδή τῆς πατρικῆς˙ ἐκ ταύτης γάρ μή εἶναι οὐκ ἐνδέχεται, οὐκοῦν οὐχί καί ἐξ ἑτέρας, ἀλλ ἐκ μόνης, εἴπερ ἐκ μιᾶς

既然那至高至尊、當受敬拜的三一，於我們是一個本性、三個位格，那麼，從本質而有其位格者，便非出於其餘諸位格，而是出於其中某一個—即那父性位格；因為它不可能不出於這位格；所以它也非出於另一位格，而是唯獨出於那一位格，倘若確是出於一個位格的話。

Since, then, the most exalted and adorable Trinity is for us one nature in three hypostases, that which has its hypostasis from the essence is not from the remaining hypostases, but from some one of them—namely the paternal; for it is not possible for it not to be from this; therefore it is not also from another, but from that alone, if indeed from one.

1:989

) Καί τοῦτο δῆλον ἀπό τῶν ἀνθρώπων˙ ἕκαστος γάρ ἡμῶν ἐκ τῆς οὐσίας μέν ἔστι τοῦ Ἀδάμ, οὐκ ἔστι δέ καί ἐκ τῆς ὑποστάσεως αὐτοῦ, διότι μία μέν οὐσία τῶν ἀνθρώπων νῦν, πολλαί δέ ὑποστάσεις

這從人也可看明；因為我們各人都出於亞當的本質，卻非也出於他的位格，因為如今人的本質是一個，位格卻是眾多的。

And this is clear from human beings; for each of us is from the essence of Adam, but is not also from his hypostasis, because the essence of human beings is now one, but the hypostases are many.

1:990

Ἀνθρωπίνης δέ τήν ἀρχήν μιᾶς οὔσης οὐσίας τε καί ὑποστάσεως, τῆς τοῦ Ἀδάμ, ἐκ τῆς οὐσίας τοῦ Ἀδάμ ἡ Εὔα οὖσα, καί ἐκ τῆς ὑποστάσεως ἐκείνου ἦν

但當人性在起初是一個本質、一個位格—即亞當的位格—時，夏娃既出於亞當的本質，也出於他的位格。

But when human nature was in the beginning one essence and one hypostasis—that of Adam—Eve, being from the essence of Adam, was also from his hypostasis.

1:991

Ἀλλά καί πρίν τόν Κάϊν εἶναι, μιᾶς οὔσης ἀνδρικῆς οὐσίας τε καί ὑποστάσεως, ἐκ μιᾶς καί τῆς αὐτῆς ὁ Κάϊν ἀνδρικῆς οὐσίας τε καί ὑποστάσεως ὑπῆρχε, τοῦ Ἀδάμ˙ δυοῖν δέ ἀνδρῶν ἤδη καθ ὑπόστασιν τελούντων, ὁ τοῦ Κάϊν Ἐνώχ ἐκ τοῦ οὐσίας μέν ὑπῆρχε τοῦ Ἀδάμ, ἀλλ οὐχί καί ἐκ τῆς ὑποστάσεως αὐτοῦ, ἀλλ ἐκ μόνης τῆς τοῦ Κάϊν

同樣，在該隱存在以前，當只有一個男性本質與位格時，該隱出於同一個男性本質與位格，即亞當的；但當已有兩個男人按位格存立時，該隱之子以諾固然出於亞當的本質，卻非也出於他的位格—乃是唯獨出於該隱的位格。

And likewise before Cain existed, when there was one male essence and hypostasis, Cain came from one and the same male essence and hypostasis, that of Adam; but when two men already subsisted according to hypostasis, Cain's son Enoch was indeed from the essence of Adam, but not also from his hypostasis—rather from that of Cain alone.

1:992

Οἱ γοῦν λατινικῶς φρονοῦντες διατεινόμενοι καί ἐκ τῆς ὑποστάσεως εἶναι τοῦ Υἱοῦ τό Πνεῦμα, εἴπερ εἶναι θεολογεῖται ἐκ τῆς φύσεως, πλήν τοῦ θείου Πνεύματος, μίαν εἶναι δείκνυνται φρονοῦντες ὥσπερ οὐσίαν οὕτω καί ὑπόστασιν ἐπί Θεοῦ, τόν Πατέρα τελέως ἀθετοῦντες καί τόν Υἱόν εἶναι μόνον καθ ὑπόστασιν δεικνύντες καί τό Πνεῦμα τό ἅγιον ἐκ μόνου τοῦ Υἱοῦ τήν ὕπαρξιν ἔχειν παριστῶντες

那麼，凡持拉丁人之見、主張聖靈也出於聖子位格者—倘若它確被神學地說為出於本性—便顯明（除聖靈外）他們認為在神裡面正如只有一個本質、也只有一個位格，全然廢棄聖父，顯明聖子是按位格唯一者，並把聖靈呈現為唯獨從聖子而有其存在。

Those, then, who hold the Latin view, maintaining that the Spirit is also from the hypostasis of the Son—if indeed it is theologized as being from the nature—are shown, except for the divine Spirit, to hold that in God there is one hypostasis just as one essence, utterly setting aside the Father, showing the Son to be the only one according to hypostasis, and presenting the Holy Spirit as having its existence from the Son alone.

1:993

Εἰ τις οὖν ἐκ τῆς φύσεως ἀκούων τοῦ Υἱοῦ τό Πνεῦμα, ἐκ τῆς ὑποστάσεως νοεῖ, ὁμοϋπόστατον ποιεῖ τῷ Πατρί τόν Υἱόν, ἐπειδήπερ ὁμοούσιος˙ἤ καί τήν διαφοράν καί τήν διάκρισιν κἄν τῇ θείᾳ φύσει, ἀλλ οὐκ ἐν μόναις ταῖς τρισί θείαις ὑποστάσεσι νοεῖ, μή πρός τοῖς ἄλλοις καί τοῦ Χρυσοστόμου θεολόγου διδάσκοντος ἀκούων, ὡς ἡ μέν τῶν θείων ὑποστάσεων διακριτική τάξις, τοῖς ἁγίοις καθέστηκε γνώριμος, ἡ δέ φύσεων διακριτική ἐπί τῆς ἁγίας Τριάδος ἀπόβλητος

那麼，若有人聽見「聖靈出於聖子的本性」，卻把它理解為「出於位格」，他便使聖子與聖父同一位格—因聖子是同質的；否則他便把差異與區別想成存於神聖本性中，而非僅存於三個神聖位格中—竟未聽見，除別的之外，金口神學家的教導：諸神聖位格之間的區分秩序是眾聖徒所知曉的，但於至聖三一中，本性的區分卻當被棄絕。

If, then, anyone, hearing 'the Spirit from the nature of the Son,' understands it as 'from the hypostasis,' he makes the Son of the same hypostasis as the Father, since He is consubstantial; or else he conceives the difference and distinction even in the divine nature, and not in the three divine hypostases alone—not hearing, among other things, Chrysostom the theologian teaching that the order distinctive of the divine hypostases is known to the saints, but a distinction of natures is to be rejected in the case of the Holy Trinity.

1:994

Οὐ γάρ ἐμερίσθη ἡ οὐσία ἀπό τοῦ Πατρός εἰς Υἱόν, πρός τάς κανονικάς φησιν ὁ μέγας Βασίλειος, οὐδέ ρυεῖσα ἐγέννησεν

因為本質並未從聖父分割入聖子，偉大的巴西略在其《教規書信》中說，本質也不是流溢而生出。

For the essence was not divided from the Father into the Son, says the great Basil in his canonical (epistles), nor did it flow forth and beget.

1:995

Τοιγαροῦν εὖ ἄν ἔχοι λέγειν οὐκ ἐκ τῆς ὑποστάσεως τοῦ Υἱοῦ, ἀλλ ἐξ αὐτοῦ φυσικῶς κἀκ τῆς οὐσίας τοῦ Υἱοῦ (σελ

所以宜當說：聖靈非出於聖子的位格，而是本性地出於祂、出於聖子的本質（頁……）

Therefore it would be well to say that the Spirit is not from the hypostasis of the Son, but from Him naturally and from the essence of the Son (p. ...)

1:996

) τό Πνεῦμα, διά τό τοῦ Υἱοῦ πρός τόν Πατέρα ὁμοούσιον, καί τῆς τοῦ θείου Πνεύματος πρός τόν Πατέρα καί τόν Υἱόν ὁμοουσιότητος ἐντεῦθεν δεικνυμένης, ἀλλ οὐχί τῆς διαφόρου ἐκ τοῦ Πατρός ὑπάρξεως τοῦ Πνεύματος, ἴσον δέ ἐστιν εἰπεῖν καί ἐκ τῆς οὐσίας τοῦ Υἱοῦ τό Πνεῦμα διά τήν ὁμοουσιότητα, καί ὅτι τῆς αὐτῆς ἐστιν οὐσίας τῷ Υἱῷ τό Πνεῦμα

……此聖靈，乃因聖子與聖父同質，並由此顯明神聖聖靈與聖父和聖子同質—而非顯明聖靈有一種異於出於聖父的存在方式；說「聖靈出於聖子的本質」也是等值的，乃因同質之故，亦即聖靈與聖子同一本質。

...the Spirit, on account of the consubstantiality of the Son with the Father, and the consubstantiality of the divine Spirit with the Father and the Son being thereby shown—but not a different mode of the Spirit's existence from the Father; and it is equivalent to say also 'the Spirit is from the essence of the Son' on account of the consubstantiality, and that the Spirit is of the same essence as the Son.

1:997

τοῦ Πνεύματος ὡς φανερωτέρας καί προκατηγγελμένης καί προπεπιστωμένης˙ ἔχει τε ὁ Υἱός φυσικῶς ἐν ἑαυτῷ τά τοῦ Πατρός ἴδια καί ἐξαίρετα, διαβαινούσης εἰς αὐτόν φυσικῶς τῆς τοῦ γεννήσαντος ἰδιότητος˙ οὐ τά ὑποστατικά ἴδια τοῦ Πατρός καί ἐξαίρετα – οὐδέ γάρ τό ἄναρχον ἔχει καί ἀγέννητονἤ τό γόνιμον ἀλλά τά φυσικά καί ἴδια τῆς τοῦ Πατρός φύσεως αὐχήματα, ἅπερ ἔχει φυσικῶς καί τό Πνεῦμα τό ἅγιον

……此聖靈，作為更明顯、預先宣告、預先見證者；聖子本性地在自身中有聖父的諸特性與獨特之處，那「生者」的特性本性地過入聖子—並非聖父那些位格性的特性與獨特之處（因為聖子既無「無始」與「非受生」，也無「生育之能」），而是聖父本性所固有的本性特性與尊榮，這些聖靈也本性地擁有。

...of the Spirit, as being more manifest and pre-announced and pre-confirmed; and the Son has naturally in Himself the properties and special things of the Father, the property of the Begetter passing naturally into Him—not the hypostatic properties and special things of the Father (for He has neither the being-without-origin and unbegottenness, nor the generative power), but the natural properties and boasts proper to the nature of the Father, which the Holy Spirit also has naturally.

1:998

Καί τοῦτο διά πολλῆς ποιούμενος σπουδῆς ὁ θεῖος Κύριλλος, τό μηδένα παραχθέντα δοξάζειν ἐκ τῆς ὑποστάσεως τοῦ Υἱοῦ τό Πνεῦμα τό ἅγιον, ἐκ τῆς φύσεως αὐτοῦ καί φυσικῶς καί κατά φύσιν ὁσάκις λέγει, τό Πνεῦμά φησι τό ἅγιον καί ἐκ τῆς φύσεως αὐτοῦ πηγάζειν, καθ ἥν ὁ αὐτός ἐστι μετά Πατρός, ἀλλ οὐδαμοῦ τῶν λόγων ἐκ τῆς ὑποστάσεως˙ καί τά ἴδια τοῦ Πατρός ἔχειν αὐτόν φυσικῶς τε καί οὐσιωδῶς καί κατά φύσιν ἀεί θεολογεῖ

神聖的區利羅在此竭力用心—免得有人被引入歧途、以為聖靈出於聖子的位格—每當他說「出於祂的本性」「本性地」「按本性」時，他乃是說聖靈也從祂的本性湧出，就此本性而論祂與聖父是同一的，但在其言論中絕不說「出於位格」；他始終神學地宣告：聖子本性地、本質地、且永遠按本性擁有聖父的諸特性。

And the divine Cyril, taking great pains in this—that no one be led astray to imagine the Holy Spirit to be from the hypostasis of the Son—as often as he says 'from His nature' and 'naturally' and 'according to nature,' says that the Holy Spirit also wells up from His nature, according to which He is the same with the Father, but nowhere in his words says 'from the hypostasis'; and he ever theologizes that the Son has the properties of the Father naturally and essentially and according to nature.

1:999

Καί συκοφαντηθείς γάρ ὡς καί ἐκ τῆς ὑποστάσεως τοῦ Υἱοῦ δοξάζων τήν ὕπαρξιν τό Πνεῦμα ἔχειν, τοῦτ αὐτό ὅτι συκοφαντεῖται ἰσχυρίσατο, ἴδιον τοῦ Υἱοῦ καί οὐκ ἀλλότριον εἶναι τό Πνεῦμα διατεινάμενος, ἀλλ οὐκ ἐκ τοῦ Υἱοῦ

他確實曾被誣陷，彷彿他主張聖靈也從聖子的位格而有其存在；他便申明此事乃是誣陷，堅稱聖靈是聖子所固有、而非與聖子相異，卻非「出於聖子」。

And indeed, having been slandered as though he glorified the Spirit as having its existence also from the hypostasis of the Son, he asserted this very thing—that he was being slandered—maintaining that the Spirit is proper to the Son and not foreign to Him, but not from the Son.

1:1000

Καί τοῦτ ἀνάγραπτον κεῖται πρός Λατίνων περιφανῆ τε καί λαμπρόν ἔλεγχον˙ οἵ παρ ὧν ἔδει μᾶλλον ἀποσχέσθαι τῆς κακονοίας, ἐκ τούτων ἐνάγεσθαι δικαιοῦσιν εἰς τό μή τόν Πατέρα μόνον, ἀλλά καί τήν τοῦ Υἱοῦ ὑπόστασιν αἰτίαν αἶναι κακῶς νομίζειν τῆς τοῦ θείου Πνεύματος ὑποστάσεως

這作為對拉丁人顯著而光輝的駁斥而被記錄在案；他們本當從那些（教父）那裡更克制其惡意，反倒自以為從那些教父被引向那惡見—以為不僅聖父，連聖子的位格也是聖靈位格的原因。

And this stands on record as a conspicuous and brilliant refutation of the Latins; who, from those very (Fathers) from whom they ought rather to have refrained from their malice, think it right to be led to the bad opinion that not the Father alone, but also the hypostasis of the Son, is a cause of the hypostasis of the divine Spirit.

1:1001

Ὁ δέ λέγων εἶναι ἐκ τῆς τοῦ Υἰοῦ ὑποστάσεως τό Πνεῦμα, (σελ

但凡說聖靈出於聖子位格者，（頁……）

But he who says the Spirit is from the hypostasis of the Son, (p. ...)

1:1002

) διά τό εἰπεῖν τόν θεῖον Κύριλλον διαβαίνειν φυσικῶς εἰς τόν Υἰόν τήν τοῦ γεννήσαντος ἰδιότητα παρ αὐτοῦ τοῦ θείου Κυρίλλου ἐντρεπέσθω, γράφοντος ἐν Θησαυροῖς˙ πῶς οὐκ ἔσται τό Πνεῦμα ὁ Θεός, ὅλην ἔχον ἐν ἑαυτῷ οὐσιωδῶς τήν ἰδιότητα τοῦ Πατρός καί τοῦ Υἱοῦ, οὗ καί Πνεῦμα ἐστι, δι Υἱοῦ τῇ κτίσει χορηγούμενον;

……其根據是神聖的區利羅說那「生者」的特性本性地過入聖子—就讓他被神聖的區利羅本人羞愧，他在《寶庫》中寫道：「聖靈既在自身中本質地有聖父與聖子的全部特性，又是聖父與聖子的靈，且藉著聖子被賜予受造界，怎會不是神呢？」

...on the ground that the divine Cyril said the property of the Begetter passes naturally into the Son—let him be put to shame by the divine Cyril himself, who writes in the Thesauri: 'How shall the Spirit not be God, having in itself essentially the whole property of the Father and of the Son, whose Spirit it also is, being bestowed upon creation through the Son?'

1:1003

Κατά γάρ τήν αὐτῶν σύνεσιν, ἥν ἐν ταῖς τῶν θεοφόρων κέκτηνται θεολογίαις, τό Πνεῦμα γεννητόν τε ἅμα καί γεννήτωρ ἔσται˙ οὗ τί ἀν ἀκουσθείη καινότερον;

因為按他們從負荷神者的教父之神學中所獲得的理解，聖靈將同時是受生者又是生者；論到此，還能聽見什麼更新奇的呢？

For according to their understanding, which they have acquired in the theologies of the God-bearing Fathers, the Spirit will be at once begotten and a begetter; of which what could be heard more novel?

1:1004

Ἀλλά ταῦτα μέν ὥσπερ ἐκ περιουσίας ἡμῖν ἀρτίως εἴρηται πρός τούς διατεινομένους ἐκ τῆς ὑποστάσεως εἶναι τοῦ Υἱοῦ τό Πνεῦμα, ἐπειδήπερ ἐκ τῆς φύσεως εἴρηται

但我們方才所說這些，可說是格外充裕地針對那些主張聖靈出於聖子位格者，因為（區利羅）所說的乃是「出於本性」。

But these things have just now been said by us, as it were superabundantly, against those who maintain the Spirit is from the hypostasis of the Son, since it has been said to be 'from the nature.'

1:1005

Ὁ γάρ θεῖος Κύριλλος ἐνταῦθ ἡμῖν ἀναπηγάζειν ἐκ τῆς φύσεως οὐ τήν φύσιν φησί τοῦ Πνεύματος, οὐδέ τήν ὑπόστασιν, ἀλλά τήν ἐνέργειαν, ἥτις ἀναπηγάζει, κατά τόν Δαμασκηνόν θεολόγον, ἐκ μιᾶς τρισυποστάτου φύσεως

因為神聖的區利羅在此向我們說：那從本性湧出者，並非聖靈的本性，也非位格，而是能力—這能力按神學家大馬士革的（約翰）所言，乃從那獨一的三位格本性湧出。

For the divine Cyril here says to us that what wells up from the nature is not the nature of the Spirit, nor the hypostasis, but the energy, which wells up, according to the theologian Damascene, from the one tri-hypostatic nature.

1:1006

Ὅτι μέν γάρ ἄκτιστός ἐστι καί ἡ τῆς θείας φύσεως ἐνέργεια καί ὅτι φυσική καί οὐσιώδης λέγεται, παραστήσει δι ὀλίγων καί ὁ μέγας Ἀθανάσιος ἐν τοῖς Κατά Μακεδονίου γράφων˙ οὐ κατά ἄλλην καί ἄλλην πρόνοιαν ὁ Πατήρ καί ὁ Υἱός ἐργάζεται, ἀλλά κατά μίαν καί τήν αὐτήν οὐσιώδη τῆς θεότητος ἐνέργειαν

至於神聖本性的能力也是非受造的，且被稱為本性的、本質的，偉大的亞他那修也將簡要確立，他在《駁馬其頓尼烏》中寫道：「聖父與聖子並非以彼此不同的眷顧運行，而是以神性那獨一相同的本質能力運行。」

That the energy of the divine nature is also uncreated, and that it is called natural and essential, the great Athanasius too will briefly establish, writing in his works Against Macedonius: 'The Father and the Son do not work by one and another providence, but by one and the same essential energy of the Godhead.'

1:1007

Ὅτι δέ οὐκ ἐκ μιᾶς τινος τῶν ὑποστάσεων, ἀλλ ἐκ τῆς τρισυποστάτου φύσεως ἡ τοιαύτη ἐνέργεια πηγάζει προσμαρτυρείτω καί ὁ μέγας Διονύσιος γράφων ἐν κεφαλαίῳ τετάρτῳ τῆς Περί τῆς οὐρανίου ἱεραρχίας βίβλου˙ πάντα μετέχει προνοίας ἐκ τῆς παναιτίου θεότητος ἐκβλυζομένης

至於這等能力並非從諸位格中某一個、而是從那三位格本性湧出，也讓偉大的狄奧尼修斯作證，他在《天階體系》卷四中寫道：「萬有都分有那從全因之神性湧流而出的眷顧。」

And that such energy wells up not from some one of the hypostases, but from the tri-hypostatic nature, let the great Dionysius also bear witness, writing in the fourth chapter of his book On the Celestial Hierarchy: 'All things partake of providence, which gushes forth from the all-causing Godhead.'

1:1008

Ὅτι δέ Πνεῦμα ἐνταῦθα ὁ θεῖος Κύριλλος ἐκ τοῦ Πατρός καί τοῦ Υἱοῦ διδόμενον ἡμῖν οὐ τήν φύσιν φησίν οὐδέ τήν ὑπόστασιν τοῦ Πνεύματος, ἀλλά τήν ἄκτιστον αὐτοῦ καί φυσικήν χάριν καί ἐνέργειαν, σαφές δεῖγμα πρός τοῖς ἄλλοις (σελ

至於神聖的區利羅在此說聖靈是從聖父與聖子賜給我們的，他所指的並非聖靈的本性或位格，而是其非受造的、本性的恩典與能力—除別的之外，一個明證乃是（頁……）

And that the divine Cyril here, in saying the Spirit is given to us from the Father and the Son, does not mean the nature or the hypostasis of the Spirit, but its uncreated and natural grace and energy—a clear proof, among others, (p. ...)

1:1009

) καί τό μνησθῆναι τῆς ἐν τῷ εὐαγγελίῳ τοῦ προδρόμου καί βαπτιστοῦ περί τοῦ Χριστοῦ φωνῆς, τῆς οὐκ ἐκ μέτρου δίδοσθαι λεγούσης παρά τοῦ Πατρός τό Πνεῦμα τῷ Υἱῷ

……他也提及福音中先驅與施洗者論基督所說的話，那話說：聖靈是聖父不按量度地賜給聖子的。

...is also his mention of the Forerunner and Baptist's saying in the Gospel concerning Christ, which says the Spirit is given to the Son by the Father not by measure.

1:1010

ἐκεῖνος δέ ὁλόκληρον˙ εἰ δέ ἡ ἐνέργεια αὐτοῦ ἀμέτρητος, πολλῷ μᾶλλον ἡ οὐσία

……而（聖子所領受的）乃是完整無缺的；既然祂的能力是無可量度的，祂的本質就更是如此。

...but that (the Son receives) it whole and entire; and if His energy is immeasurable, much more His essence.

1:1011

Οὕτω πάντα νικᾷ τῆς τῶν παρ ἡμῶν εἰρημένων ἀληθείας ἡ δύναμις, εὐπορίας ἀφορμήν ποιουμένη τάς ὑμῶν ἀπορίας καί δι ἑαυτῆς ὡς διά μιᾶς τινος εὐθείας πλῆθος σκολιῶν, ἑτεροκλινεῖς ἀπελέγχουσα γραμμάς

如此，我們所說真理之大能勝過一切，使你們的疑難成為豐盈的機緣，並藉自身—如同一條直線—駁倒眾多歪曲、偏離的線。

Thus the power of the truth of what we have said overcomes all things, making your difficulties an occasion of abundance, and by itself—as by a single straight line—refuting a multitude of crooked, divergent lines.

1:1012

Ταύτῃ τοι τῶν μέν γραφικῶς προβαλλομένων ἅλις

所以，從聖經所引之事，已足夠了。

Therefore, enough of the things put forward from Scripture.

1:1013

Ἐπεί δέ οὐ μόνον τοῖς λογίοις οἱ Λατῖνοι χρῶνται καθ ἡμῶν, μᾶλλον δέ καθ ἑαυτῶν, ἀλλά καί διανοήμασιν οἰκείοις, φέρ ἴδωμεν τό ἀναμφίλεκτον αὐτοῖς δοκοῦν, ᾧ καίτ ἄλλα συνδιαρρυήσεται λυθέντα, μᾶλλον δέ καί τό παρωνύμως ἀπό τῆς διανοίας λέγεσθαι στερήσεται, ἀδιανόητα δειχθέντα˙ κατά μέρος γάρ ταῦτ ἐπαξιέναι οὐκ ἀνάγκη

但既然拉丁人用以攻擊我們—或更確切地說攻擊他們自己—的，不僅有聖經之言，還有他們自己的推理，那麼來吧，讓我們審視他們所自以為不可駁倒者；這一旦解決，其餘的也將隨之消解；或更確切地說，它甚至要喪失那由「推理」（dianoia）派生而得的名稱，因被顯明為不可理喻（adianoeta）；因為無須逐一細究這些。

But since the Latins use against us—or rather against themselves—not only the scriptural sayings but also their own reasonings, come, let us examine what seems to them incontrovertible, with which, once resolved, the rest too will flow away dissolved; or rather, it will even be deprived of being named, by derivation, from 'reasoning' (dianoia), being shown to be unintelligible (adianoeta); for there is no need to go through these things one by one.

1:1014

Καί ταῦθ ἡμῖν ἀρτίως οἷς πέρα τοῦ μετρίου μηκύνειν ἥκιστα προῃρημένοις, ὅμως εἰς μῆκος ἐκτέταται ὁ λόγος, ταῖς αὐτῶν ἐξ ἀγνοίας ἀπορρίαις συμπαρεκτεινόμενος

雖然我們方才絕不願把論說延展到超過適度，然而我們的論證卻被拉長了，隨著他們那些出於無知的滔滔之言一同伸展。

And although we just now had least of all chosen to extend our discourse beyond moderation, nevertheless our argument has been drawn out to length, stretched along together with their outflows born of ignorance.

1:1015

Ἀλλά τί τό δοκοῦν αὐτοῖς ἀκράδαντον τῆς δυσσεβείας ἔρεισμα;

但那在他們看來不可動搖的不虔支柱，究竟是什麼呢？

But what is that which seems to them the unshakable support of their impiety?

1:1016

Πᾶν, φησί, τό ἐκπορευόμενον ἔκ τινος, διά τινος ἐκπορεύεται καί οὕτως ἐπί πάντων ἐστί, κἄν μή ρήματι ὁ λέγων ἐπισημαίνηται˙ τόδ αὖ διά τινος, καί ἐξ ἐκείνου δι οὗ ἐστι λέγεται˙ διά τίνος οὖν ἑτέρου, εἰ μή διά τοῦ Υἱοῦ τό Πνεῦμα;

他說：「凡從某物發出者，皆藉著某物而發出，這於一切情形皆然，即使言者未以言語標示之；而這『藉著某物』，反過來也說成是出於它所藉以存在者。那麼，聖靈若非藉著聖子，又是藉著何別者呢？」

'Everything that proceeds from something,' he says, 'proceeds through something, and this holds in all cases, even if the speaker does not indicate it by a word; and this in turn, the through something, is also said to be from that through which it is. Through what other, then, if not through the Son, is the Spirit?'

1:1017

Σαφές οὐκοῦν τό περαινόμενον, ὅτι διά τοῦ Υἱοῦ καί ἐκ τοῦ Υἱοῦ τό Πνεῦμα ἐκπορεύεται

那麼，結論就清楚了：聖靈藉著聖子並從聖子而發出。

Clear, then, is the conclusion: that the Spirit proceeds through the Son and from the Son.

1:1018

Οὐ τήν διά μέν αὐτοῖς δώσομεν, τήν δέ ἐκ ἀπαγορεύσομεν, ὅ πολλοί πεπόνθασιν, ἀγνοοῦντες ὅ πεπόνθασι

我們不會准許他們用「藉著」、卻禁止「出於」—許多人正落入此境，卻不知道自己落入何境。

We shall not grant them the 'through' while forbidding the 'from'—which many have suffered, not knowing what they have suffered.

1:1019

Καί τῷ Ἰώβ διά νεφέλης γέγραπται λαλήσας ὁ Θεός καί αὖθις ἐκ τοῦ νέφους

經上也記著：神藉著雲對約伯說話，又從雲中說話。

And it is written that God spoke to Job through a cloud, and again from the cloud.

1:1020

Ἀλλ οὐδ ἐπί τῶν κτιστῶν καί κατά φύσιν ἐκπορευομένων τό διά τινος οὐ συννοήσομεν καί μή λεγόμενον

但即使論到那按本性發出的受造之物，我們也不會不領會那「藉著某物」之義，縱使未經明言。

But not even in the case of created things that proceed according to nature shall we fail to understand the 'through something,' even when it is not stated.

1:1021

Οὐ μήν διά τοῦτο τοῖς κατά φύσιν τά ὑπέρ φύσιν ὁμοιώσομεν

然而我們不會因此就把超本性之事比作按本性之事。

Yet not on this account shall we liken things above nature to things according to nature.

1:1022

Ἀπόκριναι γάρ δή μοι ὁ ἐμβατεύωνἅ μή ἑώρακας˙ οὐχί καί πᾶς υἱός ἔκ τινος γεννώμενος διά τινος γεννᾶται καί οὕτως ἐπί πάντων ἔχει, κἄν μή ρήματι ὁ λέγων ἐπισημαίνηται;

因為你這闖入未曾見之事者，請回答我：豈非每個從某人受生的兒子，也是藉著某人受生的？而這於一切情形豈非皆然，即使言者未以言語標示之？

For answer me, you who intrude into things you have not seen: is not every son, being begotten from someone, begotten through someone, and does this not hold in all cases, even if the speaker does not indicate it by a word?

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聖山宣言 第 1 章 第 8/17 段

聖山宣言第 1 章第 8/17 段