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維切利的優西比烏斯
書信 第 2 章
拉丁文原文．25 節．此語言尚無詞彙資料
2:1
I. Confitemur, et credimus sanctam, atque indivi duam Trinitatem Patrem, et Filium, et Spiritum sanctum unum Dominum naturaliter esse unius sub stantiæ, unius naturæ, unius quoque majestatis, atque virtutis; et Patrem quidem non factum, non crea tum, non genitum profitemur. Ipse enim a nullo ori ginem duxit, ex quo et Filius nativitatem, et Spiritus sanctus processionem accepit. Fons ergo, et origo ipse est totius Divinitatis. ipse quoque Pater essentiæ suæ, qui de ineffabili substantia filium ineffabiliter genuit, nec tamen aliud , quam quod ipse est, ge nuit; Deus Deum, lux lucem. II. Ab ipso ergo est omnis paternitas in coelo, et in terra.
一、我們宣認並相信那聖潔不可分的三位一體,就是父、子、聖靈,乃是一位主,本性上是一個本質、一個性情,也是一個威嚴與權能;我們宣認父確是非受造、非被造、非被生的。因為祂自己不從任何人取得本源,而子從祂得了出生,聖靈從祂得了發出。所以祂是全神性的泉源與本源。祂也是祂自己本質的父,祂從祂不可言喻的本質,不可言喻地生了子,然而所生的不過就是祂自己所是的;神出於神,光出於光。二、所以天上地上一切的父分都是出於祂。
I. We confess and believe the holy and undivided Trinity, the Father, and the Son, and the Holy Spirit, to be one Lord, naturally of one substance, of one nature, and also of one majesty and power; and we profess the Father indeed to be not made, not created, not begotten. For He Himself drew His origin from no one, from whom both the Son received His nativity and the Holy Spirit His procession. He is therefore the fount and origin of the whole Godhead. He is also the Father of His own essence, who from His ineffable substance ineffably begot the Son, and yet begot nothing other than what He Himself is; God of God, light of light. II. From Him, therefore, is all fatherhood in heaven and on earth.
2:2
Filium quoque de substantia Patris sine iui tio ante sæcula natum, nec tamen factum esse fate- mur. Quia nec Pater sine Filio, nec Filius aliquando exstitit sine Patre, et tamen non sicut Filius de Patre, ita Pater de Filio, quia non Pater a Filio, sed Filius a Patre generationem accepit. Filius ergo Deus de Patre. Pater autem Deus, sed non de Filio. Pater quidem Filii, non Dens de Filio. Ille autem Filius Patris, et Deus de Patre , aequalis tamen per omnia Filius Deo Patri, quia non esse cœpit aliquando, nec desiitFilius unius cum Patre substantiæ creditur, sic quod a et homousion Patri dicitur, hoc est ejus dem cum Patre substantiae :
我們也宣認,子是在諸世代之前,無始地從父的本質而生,然而並非被造。因為父從未存在而沒有子,子也從未存在而沒有父;然而並非子怎樣出於父,父也照樣出於子,因為父不是從子得了被生,乃是子從父得了被生。所以子是出於父的神。但父是神,卻不是出於子。父確是子的父,卻不是出於子的神。而祂,父的子,也是出於父的神,然而在凡事上,子與父神乃是同等的,因為祂並非在某時開始存在,子也未曾止息為與父同一本質;祂如此被相信,就是祂也被稱為與父同質的,即與父同一本質的:
We confess also that the Son was born of the substance of the Father without beginning before the ages, and yet was not made. For neither did the Father ever exist without the Son, nor the Son ever without the Father; and yet not as the Son is of the Father, so is the Father of the Son, because the Father did not receive His generation from the Son, but the Son from the Father. The Son therefore is God of the Father. But the Father is God, yet not of the Son. The Father indeed is the Father of the Son, not God of the Son. But He, the Son of the Father, is also God of the Father, equal nevertheless in all things, the Son to God the Father, because He did not at some time begin to be, nor did the Son cease to be of one substance with the Father; thus He is believed, that He is also called homoousion to the Father, that is, of the same substance with the Father:
2:3
OMO enim Graece b unum, USIA vero substantia dicitur, quod utrumque con junctum sonat unam substantiam. Non enim de nihilo, neque de alia substantia, sed de Patris utero, id est, de Substantia ejusdem Filius genitus , vel naturæ credendus est. III. Sempiternus ergo Pater, sempiternus et Filius; quod si Pater semper fuit, semper babuit Filium, cui Pater esset, et ob hoc Filium de Patre natum sine initio confitemur. Nec eumdem Filium Dei pro eo, quod de Patre sit genitus c dissectae naturæ a por tiunculam nominamus. Sed perfectum Patrem, per- fectum Filium sine diminutione, sine dissectione ge nuisse asserimus, quia solius divinitatis est inæqualem Filium non habere.
因為希臘文OMO是「一」的意思,USIA是「本質」的意思,二者連在一起就發出「一個本質」的聲音。因為子並非出於虛無,也非出於別的本質,乃是出於父的腹中,就是出於同一者的本質,如此可信祂是被生的,或屬於同一性情。三、所以父是永恆的,子也是永恆的;但父若一向存在,祂就一向有子,作祂為父的對象;為此我們宣認子是無始地從父而生。我們也不因子是從父所生,便稱這同一位神的子為被切割之性情的一小部分。我們乃斷言:完全的父生了完全的子,沒有減損,沒有切割,因為惟有神性才有不擁有一個不同等之子的特性。
for OMO in Greek means 'one,' but USIA means 'substance,' which two joined together sound forth 'one substance.' For not out of nothing, nor out of another substance, but out of the womb of the Father, that is, out of the substance of the same, is the Son to be believed begotten, or to be of the same nature. III. Eternal therefore is the Father, eternal also the Son; but if the Father always was, He always had the Son, to whom He was Father; and on this account we confess the Son to be born of the Father without beginning. Nor do we name this same Son of God, for the reason that He is begotten of the Father, a little portion of a dissected nature. But we assert that a perfect Father begot a perfect Son without diminution, without dissection, because it belongs to the Godhead alone not to have an unequal Son.
2:4
Hic etiam Filius Dei natura est Filius, e non adoptione, quem Deus Pater nec vo luntate, nec necessitate genuisse credendus est, quia nulla in Deo necessitas capit, f nec voluntas sapien tiam prævenit. IV. Sanctum quoque Spiritum, quem tertiam in Trinitate personam unum, atque æqualem cum Deo Patre, et Filio crediMus esse Deum unius substantiæ, unius naturæ, non tamen genitum, vel creatum, sed ab utroque procedentem amborum esse Spiritum. Hic etiam Spiritus sanctus, nec ingenitus, nec geni tus creditur. Ne si ingenitum dixerimus, duos patres dicamus, aut si genitum, duos filios pradicare mon stremus.
這神的子按本性也是子,並非藉著收養;可信神父並非藉意志、也非藉必然而生了祂,因為神裡面沒有必然的容處,意志也不在智慧之先。四、聖靈也是如此,我們相信祂為三位一體中的第三位,是一位神,與父神和子同等,是一個本質、一個性情,然而並非被生或被造,乃是從父子二者發出,是二者的靈。這聖靈也被信為既非非生,亦非被生。免得我們若稱祂為非生,就成了說有兩位父;若稱祂為被生,就顯出我們傳講有兩位子。
This Son of God is also by nature the Son, not by adoption, whom God the Father is to be believed to have begotten neither by will nor by necessity, because no necessity has place in God, nor does will anticipate wisdom. IV. The Holy Spirit also, whom as the third person in the Trinity we have believed to be one God, equal with God the Father and the Son, of one substance, of one nature, yet not begotten or created, but proceeding from both, to be the Spirit of both. This Holy Spirit also is believed to be neither unbegotten nor begotten. Lest, if we should call Him unbegotten, we should speak of two fathers, or if begotten, we should show that we preach two sons.
2:5
Quod tamen nec Patris tantum , nec Filii tantum, sed simul Patris, et Filii Spiritus dicitur. Nec enim de Patre procedit in Filium, vel de Filio a procedit ad sanctifacandam creaturam, sed simul ab utrisque processisse monstratur, quia charitas, sive sanctitas amborum esse agnoscitur. IIic igitur Spiritus sanctus b missus ab utrisque, sicut Filius a Patre creditur, sed minor Patre, et Filio non habetur c, sicut, et Filium propter assumptam carnem mino rem d Patre et Spiritu sancto esse testamur. V. Haec est sancta Trinitas, ut fert credi relata narratio, quae non triplex, sed ternitas et dici, et credi potest.
然而祂被稱為靈,不是單單父的,也不是單單子的,乃是同時是父和子的。因為祂不是從父發出到子裡,或從子發出到使受造之物成聖,乃是顯出是同時從二者發出,因為祂被認定為二者的愛,或二者的聖潔。所以這聖靈被信為是從二者所差遣,正如子是被父所差遣;然而祂不被視為小於父和子;正如我們也見證,子因所取的肉身,小於父和聖靈。五、這就是聖三一,正如所傳的敘述要人相信的,祂可被稱為、也可被信為不是三重的,乃是「三一性」。
Yet He is called the Spirit not of the Father only, nor of the Son only, but at once of the Father and of the Son. For He does not proceed from the Father into the Son, or from the Son proceed to the sanctifying of the creature, but He is shown to have proceeded from both at once, because He is acknowledged to be the charity, or the holiness, of both. This Holy Spirit, therefore, is believed to be sent by both, as the Son is by the Father, yet He is not held to be less than the Father and the Son; just as we also testify that the Son, on account of the assumed flesh, is less than the Father and the Holy Spirit. V. This is the holy Trinity, as the related narrative requires to be believed, which can be both called and believed not threefold, but a triad (ternitas).
2:6
Nec recte dici debet ut in uno Dco sit Trinitas, sed unus Deus Trinitas e in relativis per- sonarum nominibus, Pater ad Filium, Filius ad Pa trem, Spiritus sanctus ad utrosque refertur, quæ cum relative tres personæ dicantur, una tamen na tura, id cst substantia creditur. Nec sicut tres per sonas, ita tres substantias praedicamus, sed unam substantiam, tres autem personas f. VI. Quod enim Pater est non a se, sed ad Patrem est. Similiter, et Spiritus sanctus non a se, sed ad Patrem et Filium relative refertur in eo, quod Patris et Filii Spiritus praedicatur.
也不該正確地說在一位神裡有三位一體,乃當說那一位神,在諸位格的相對名稱中,就是三位一體:父是相對於子而言,子是相對於父而言,聖靈是相對於二者而言;這三者雖按相對被稱為三位,然而仍被信為一個性情,就是一個本質。我們雖傳講三位,卻不照樣傳講三個本質,乃是傳講一個本質,卻有三位。六、因為父之所以為父,並非出於自己,乃是相對於子而言。照樣,聖靈也並非出於自己,乃是相對於父和子而言,因祂被傳講為父和子的靈。
Nor ought it rightly to be said that in one God there is a Trinity, but that the one God is Trinity in the relative names of the persons: the Father is referred to the Son, the Son to the Father, the Holy Spirit to both; and although these three are called persons relatively, yet they are believed to be one nature, that is, substance. Nor, as we preach three persons, do we so preach three substances, but one substance, yet three persons. VI. For that the Father is, He is not from Himself, but is referred to the Son. Likewise the Holy Spirit is not from Himself, but is referred relatively to the Father and the Son, in that He is preached the Spirit of the Father and of the Son.
2:7
Item cum dicimus Deus non ad aliquid dicitur, sicut Pater ad Filium, vel Filius ad Patrem, vel Spiritus sanctus ad Patrem, et Filium, sed ad se specialiter dicitur Deus. Nam etsi de singulis personis interrogaremur, Deum necesse est, fateamur. Deus ergo Pater, Deus Filius, Deus Spiritus sanctus, g singulariter dicitur, non tamen tres Dei, sed unus est Deus. VII. Item, et Pater omnipotens, et Filius omnipo lens, et Spiritus sanctus omnipotens singulariter ,di cuntur, nec tamen tres omnipotentes, sed unus om nipotens. Sicut, et unum lumen h unumque princi pium prædicatur.
照樣,當我們說「神」時,並非相對於某事物而說,如父相對於子,或子相對於父,或聖靈相對於父和子;乃是「神」乃特指祂自己而說。因為即使我們被問及單個的位格,我們也必須宣認祂為神。所以父是神,子是神,聖靈是神,各別地說;然而不是三位神,乃是一位神。七、照樣,父是全能的,子是全能的,聖靈是全能的,各別地說;然而不是三個全能者,乃是一位全能者。正如也傳講為一個光、一個本源。
Likewise, when we say 'God,' it is not said with reference to something, as the Father with reference to the Son, or the Son with reference to the Father, or the Holy Spirit with reference to the Father and the Son, but 'God' is said specially with reference to Himself. For even if we were questioned about the single persons, it is necessary that we confess God. God therefore is the Father, God the Son, God the Holy Spirit, said singly; yet not three Gods, but there is one God. VII. Likewise, the Father is omnipotent, and the Son omnipotent, and the Holy Spirit omnipotent, said singly; yet not three omnipotents, but one omnipotent. Just as also one light and one principle is preached.
2:8
Singulariter ergo ut unaquæque persona plenus Deus, et totae tres personæ unus Deus confitetur, et creditur una illis non divisa, atque æqualis majestas, deitas, atque potestas, nec mino ratur a in singulis, nec augetur in tribus. VIII. Quia nec aliquid abest cum unaquaeque per sona Deus singulariter dicitur, nec amplius b cum totæ tres personæ unus Deus enuntiatur. Hæc ergo sancta Trinitas, quæ unus est, et verus Deus non recedit a numero , nec capitur numero c. In rela tione enim personarum nunterus cernitur. In divini tatis vero substantia quid innumeratum sit, non comprehenditur.
所以各別地說,每一位格都被宣認並信為完全的神,而全部三位乃是一位神;在祂們裡面有一個不可分割、同等的威嚴、神性與權能,在單個位格中不減少,在三者中也不增加。八、因為當每一位格各別被稱為神時,並無缺少;當全部三位被宣告為一位神時,也無增加。所以這聖三一,就是那獨一真神,既不脫離數目,也不被數目所包括。因為在諸位格的關係中,數目可被辨識。但在神性的本質中,那無可計數的卻不被測度。
Singly, therefore, each person is confessed and believed to be full God, and all three persons one God; and there is in them one undivided and equal majesty, deity, and power, neither diminished in the single persons nor increased in the three. VIII. For nothing is lacking when each person is singly called God, nor is anything more when all three persons are declared one God. This holy Trinity, therefore, which is the one and true God, neither departs from number, nor is comprehended by number. For in the relation of the persons number is discerned. But in the substance of the Godhead, what is unnumbered is not comprehended.
2:9
Ergo hoc solum numerum insinuat, quod ab invicem sunt , et in hoc solum numero ca rent, quod ad se sunt a. Nam ita huic sanctæ Trini tali unum naturale convenit nomen, ut in Iribns personis non possit esse plurale. Ob hoc secundum illud in sacris litteris dicitur Dominus, Dominus no ster, et magna virtus ejus, et sapientiæ ejus non est numerus (Psal. CXLVI, 5). Nec quid tres has personas esse dicimus unum Deum , eumdem esse Filium , quem Patrem, aut eumdem , quod Spiritus sanctus est, Patrem, vel Filium dicere poterimus. IX.
所以惟有這一點引入數目,就是祂們彼此互相分別;惟有在這一點上祂們缺乏數目,就是祂們相對於自己而言。因為這一個本性的名稱如此適合這聖三一,以致在三位格中它不能成為複數。為此,照著聖經中所說的:「主,我們的主啊,祂的能力極大,祂的智慧無法數算」(詩146:5)。我們雖說這三位格是一位神,卻不能說子與父是同一位,或那為聖靈的與父或子是同一位。九、
Therefore this alone introduces number, that they are mutually distinct from one another; and in this alone they lack number, that they are referred to themselves. For so does one natural name befit this holy Trinity, that in the three persons it cannot be plural. On this account, according to that which is said in the sacred Scriptures, 'Lord, our Lord, and great is His power, and of His wisdom there is no number' (Ps. 146:5). Nor, because we say these three persons to be one God, shall we be able to say that the Son is the same as the Father, or the same who is the Holy Spirit to be the Father or the Son. IX.
2:10
Non enim ipse est Pater, qui Filius, necFilius ipse , qui Pater, nec Spiriius sanctus ipse , qui est vel Pater, vel Filius, cum tamen ipse sit Pater, quod Filius, ipse sit Filius, quod Pater, ipse Spiritus sanctus, quod esi Pater, et Filius, id est natura unus Deus. Cum enim dicimus non ipsum esse Patrem quem Filium, ad personarum distinctionem refertur. X. Cum autem dicimus ipsum esse Patrem, quod Filium, ipsum Filium , quod Patrem , ipsum Spiri tum sanctum , quod Patrem et Filium, ad naturam, qua Deus est, vel substantiam pertinere monstratur. Quoad substantiam unum sunt, personas enim di stinguimus, non Deitatem separamus.
因為那為子的並不是父,那為父的也不是子自己,那為父或子的也不是聖靈自己;然而祂自己就是父所是的,祂自己就是子所是的,聖靈自己就是父和子所是的,就是按本性為一位神。因為當我們說那為子的並不是父時,這是指著諸位格的分別說的。十、但當我們說祂自己就是父所是的,祂自己就是子所是的,祂自己聖靈就是父和子所是的,這顯出是關乎祂之所以為神的本性,或關乎本質。論到本質祂們是一,因為我們分別諸位格,卻不分開神性。
For He is not the Father who is the Son, nor is the Son Himself who is the Father, nor is the Holy Spirit Himself who is either the Father or the Son; yet He Himself is the Father, which the Son is; He Himself is the Son, which the Father is; the Holy Spirit Himself is what the Father and the Son are, that is, by nature one God. For when we say that He is not the Father who is the Son, it refers to the distinction of persons. X. But when we say that He Himself is the Father, which the Son is, He Himself the Son, which the Father is, He Himself the Holy Spirit, which the Father and the Son are, it is shown to pertain to the nature by which He is God, or to the substance. As to substance they are one, for we distinguish the persons, we do not separate the Deity.
2:11
Trinitatem igitur in personarum distinctione agnoscimus , uni tatem propter naturam vel substantiam profitemur. Tria ergo ista unum sunt natura scilicet, non per sona, nec tamen tres istæ personae separabiles exi stimandæ sunt, cum e nulla ante aliam , nulla post aliam , nulla sine alia vel exstitisse , vel quidpiam operasse aliquando credatur. Inseparabiles enim in veniuntur et ineo, quod sunt, et in eo quod faciunt f; ita inter generantem Patrem, et generatum Fi lium vel procedentem Spiritum sanctum nullum fuisse creditnus temporis intervallum, quo aut geni tor genitum aliquando præcederet, aut genitus geni tori deesset, aut procedens Sphitus Patri, vel Filio posterior appareret.
所以我們在諸位格的分別上承認三位一體,因著本性或本質而宣認合一。所以這三者乃是一——就是按本性,而非按位格;這三位格也不可被視為可分離的,因為不信祂們中間有任何一位曾在另一位之先存在,或在另一位之後,或沒有另一位而存在,或曾在任何時候單獨行事。因為祂們無論在所是上、還是在所行上,都是不可分離的;所以在那生的父與那被生的子,或那發出的聖靈之間,我們相信沒有任何時間的間隔,使那生者在某時先於被生者,或被生者短缺於生者,或那發出的靈顯為晚於父或子。
We acknowledge therefore the Trinity in the distinction of persons, we profess the unity on account of nature or substance. These three, then, are one—by nature, that is, not by person; nor yet are these three persons to be considered separable, since none of them is believed ever to have existed before another, none after another, none without another, or to have done anything at any time. For they are found inseparable both in that which they are, and in that which they do; thus between the Father who generates and the Son who is generated, or the Holy Spirit who proceeds, we believe there to have been no interval of time, by which either the begetter might at some time precede the begotten, or the begotten be wanting to the begetter, or the proceeding Spirit appear later than the Father or the Son.
2:12
Ob hoc ergo inseparabilis et in confusa hæc Trinitas a nobis et praedicatur , et cre- ditur. Tres igitur istæ personae dicuntur juxta quod majores definiunt, ut cognoscantur, non ut separen lur. Nam si attendamus illud , quod Scriptura sacra dicit de sapientia: splendor est lacis æternæ (Sap. VII, 26 ; Heb. I, 3), sicut splendorem g luci videmus in separabiliter inhærere, sic confitemur Filium a Pa ire separari non posse. Tres ergo illas unius, atque ineparabilis naturæ personas sicut non confundi mus , ita separabiles nullatenus prædicamus.
所以,為此,我們既傳講、也相信這不可分離、不相混的三位一體。所以這三位格乃是照著先賢所界定的而說,為要使祂們被認識,而非使祂們被分開。因為我們若留意聖經論到智慧所說的:「她是永恆之光的光輝」(智7:26;來1:3),正如我們看見那光輝不可分離地內在於光中,我們照樣宣認子不能與父分離。所以這同一不可分離之性情的三位格,正如我們不將祂們相混,我們照樣絕不傳講祂們為可分離的。
On this account, therefore, this inseparable and unconfused Trinity is both preached and believed by us. These three persons, then, are spoken of according to what the elders define, that they may be known, not that they may be separated. For if we attend to that which Sacred Scripture says concerning Wisdom: 'She is the splendor of the eternal light' (Wis. 7:26; Heb. 1:3), just as we see the splendor inseparably inhere in the light, so we confess that the Son cannot be separated from the Father. Therefore these three persons of one and inseparable nature, just as we do not confound, so we by no means preach to be separable.
2:13
Quan doquidem ita nobis hoc dignata est ipsa Trinitas evidenter ostendere, cum etiam in his nominibus quibus voluit singillatim personas agnosci, unam si ne alia non permittat intelligi, nec Pater absque Filio agnoscitur, nec sine Patre Filius invenitur. Relatio quippe ipsa vocabuli personas separari ve- tat, quas etiam dum non simul nominat, simul insi nuat. Nemo autem audire potest unumquodque isto rum nominum, in quo non intelligere cogatur , et alterum. XI. Cum igitur haec tria sint unum, et unum tria, est tamen unicuique personæ manens sua proprietas.
既然三位一體自己樂意如此明顯地向我們顯明這事,就是即使在祂所願意藉以使諸位格分別被認識的這些名稱中,祂也不容一位被理解而無另一位:既不認識父而無子,也不見子而無父。因為這名稱的關係本身禁止諸位格被分開,這關係即使不同時題名,也同時隱含。沒有人能聽見這些名稱中的任何一個,而不被迫也理解另一個。十一、所以,既然這三者是一,一者是三,然而每一位格仍存有其自己的特性。
Since the Trinity itself has deigned thus evidently to show us this, that even in these names by which it willed the persons to be severally known, it does not permit one to be understood without another: neither is the Father acknowledged apart from the Son, nor is the Son found without the Father. For the very relation of the term forbids the persons to be separated, which, even while it does not name them together, it together intimates. And no one can hear any one of these names without being compelled to understand the other also. XI. Since, therefore, these three are one, and the one is three, yet there remains to each person its own property.
2:14
Pater enim aeternitatem habet sine nativitate , Filius nativitatem cum aeternitate , Spiritus vero Sanctus processionem sine nativitate cum æternitate. De his tribus personis solam Filii personam pro liberatione humani gencris hominem verum sine peccato a de sancta et immaculata Maria Virgine credimus as sumpsisse , de qua novo ordine , novaque nativitate est genitus , quia intacta Virginitas virilem coitum nescivit, et fecunda per Spiritum sanctum carnis materiam ministravit. Qui partus Virginis nec ra tione colligitur , nec exemplo monstratur. Quod si ratione colligitur, non est mirabile. Si exempto mon stratur, non est singulare.
因為父有永恆而無出生,子有出生而帶著永恆,聖靈卻有發出而無出生、帶著永恆。論到這三位格,我們相信惟有子的位格,為了人類的拯救,從聖潔無玷的童女馬利亞取了真實無罪的人,祂藉著一個新的次序、新的出生從她而生,因為那完好無損的童貞不曾經歷男子的交合,卻藉著聖靈成為多結果子的,供應了肉身的材料。童女的這生產,既不能藉理性推得,也不能藉例證顯明。因為若能藉理性推得,就不是奇事。若能藉例證顯明,就不是獨一無二的。
For the Father has eternity without nativity, the Son has nativity with eternity, but the Holy Spirit has procession without nativity with eternity. Of these three persons we believe that the person of the Son alone, for the deliverance of the human race, assumed true man without sin from the holy and immaculate Virgin Mary, of whom by a new order and a new nativity He was begotten, because intact Virginity knew no manly intercourse, and, fruitful through the Holy Spirit, supplied the material of the flesh. This childbearing of the Virgin is neither gathered by reason nor shown by example. For if it is gathered by reason, it is not marvelous. If it is shown by example, it is not singular.
2:15
Nec tamen Spiritus sanc tus Pater esse credendus est Filii pro eo , quod Ma- na eodem Spiritu sancto obumbrata concepit b, ne Patres Filii videamur asserere , quod nefas est dici. In quo mirabili conceptu ædificante sibi Sapientia c donnum, Verbum caro factum eat, et habitavit in nobis (Joan. I, 14 ). Nec tamen verbum ipsum in carne conversum, atque mutatum est, ut desisteret esse Deus, quod homo esse voluisset. Sed ila Verbum caro factum est, ut non tantum ibi sit verbum Dei, et bo minis caro, sed etiam rationalis hominis anima, at que hoc totum , et Deus dicatur propter Deum , et homo propter hominem.
也不可因馬利亞被那同一聖靈遮庇而受孕,就信聖靈為子的父,免得我們似乎斷言靈是子的父,這是不敬虔而不可說的。在這奇妙的受孕中,智慧為自己建造了房屋,道成了肉身,住在我們中間(約1:14)。然而那道本身並未被轉化、改變成肉身,以致止息為神——祂本是甘願成為人的。乃是道如此成了肉身,以致在那裡不僅有神的道和人的肉身,也有人理性的魂;這全體既因著神被稱為神,也因著人被稱為人。
Nor yet is the Holy Spirit to be believed the Father of the Son, for the reason that Mary, overshadowed by the same Holy Spirit, conceived, lest we should seem to assert that the Spirit is the Father of the Son, which is impious to say. In which marvelous conception, with Wisdom building for herself a house, the Word was made flesh and dwelt among us (John 1:14). Nor yet was the Word itself converted and changed into flesh, so as to cease to be God, which it had willed to be man. But the Word was so made flesh, that there is there not only the Word of God and the flesh of man, but also the rational soul of man; and this whole is both called God on account of God, and man on account of man.
2:16
In quo Dci Filio duas cre dimus esse naturas , unam Divinitatis , alteram hu manitatis. XII. Quas ita in se una Christi persona univit, ut nec Divinitas ab humanitate , nrc humanitas a Divi- nitatc possit aliquando sejungi. Unic perfectus Deus, perfectus Homo in unitate personæ, unus est Christus. Nec tamen quia duas diximus in Filio Dei esse naturas, duas causabimus in eo esse personas, ne Trinitati, quod absit, accedere videatur quaternitas. XIII. Deus enim verbum non accepit personam hominis, sed naturam, et in aeternam personam Di vinilatis temporalem accepit substantiam carnis.
我們相信在這神的子裡有兩種性情,一是神性的,另一是人性的。十二、基督那一個位格如此將這兩性聯合於自己裡面,以致神性絕不能與人性分開,人性也絕不能與神性分開。所以,在位格的合一中,完全的神、完全的人,基督乃是一位。然而我們既說在神的子裡有兩性,也不因此辯稱在祂裡面有兩個位格,免得有四位一體(這是斷不可有的)似乎加添於三位一體。十三、因為神的道並未取了人的位格,乃是取了人的性情,並將肉身在時間中的本質,取入神性永恆的位格裡。
In which Son of God we believe there to be two natures, one of Divinity, the other of humanity. XII. Which the one person of Christ so united in itself, that neither could the Divinity ever be sundered from the humanity, nor the humanity from the Divinity. Therefore perfect God, perfect Man in the unity of person, Christ is one. Nor yet, because we have said there to be two natures in the Son of God, shall we plead that there are two persons in Him, lest a quaternity, which God forbid, should seem to accede to the Trinity. XIII. For God the Word did not take up the person of man, but the nature, and into the eternal person of the Divinity He took up the temporal substance of the flesh.
2:17
Item cum unius substantiæ credimus esse Patrem , et Filium, et Spiritum sanctum, non tamen dicimus, ut hujus Trinitatis unitatem Maria Virgo genuerit, sed tantummodo Filium, qui solus naturam nostram in unitate suæ personæ assumpsit. Incarnationem quoque hujus Filii Dei tota Trinitas operasse cre- denda est, quia inseparabilia sunt opera Trinitatis. Solus tamen Filius formam accepit in singularitate personæ, non in unitate Divinæ naturae.
照樣,我們雖相信父、子、聖靈是一個本質,卻不說童女馬利亞生了這三位一體的合一,乃是單單生了子,惟有祂將我們的性情取入祂位格的合一裡。這神之子的成為肉身,也當信是由全三位一體所成就的,因為三位一體的工作是不可分離的。然而惟有子在位格的單一性中取了那形體,而非在神性的合一中。
Likewise, although we believe the Father, and the Son, and the Holy Spirit to be of one substance, yet we do not say that the Virgin Mary begot the unity of this Trinity, but only the Son, who alone assumed our nature into the unity of His person. The Incarnation also of this Son of God is to be believed to have been wrought by the whole Trinity, because the works of the Trinity are inseparable. Yet the Son alone received the form in the singularity of the person, not in the unity of the Divine nature.
2:18
In id quod est proprium Filii, non quod commune Trinitati, quæ forma illa ad unitatem personæ quidem allata est, adeo ut Filius Dei, et Filius hominis unos sit Christus, id est Christus in his duabus naturis tribus exstat substantiis verbi, quod ad solius Dei essentiam referendum est, corporis et animæ, quod ad verum hominem pertinet. Habet igitur ih se geminam sub stantiam divinitatis suæ et humanitatis nostræ. Hic etiam per hoc, quod de Deo Patre sine vitio prodiit natus tantum. Nam neque factus, neque prædestina tus accipimur. XIV. Per hoc tamen, quod de Maria Virgine na- tus est, et prædestinatus esse credendus est.
至於那專屬於聖子、而非三位一體所共有的，那形式乃是就位格的合一而言的，以致神的兒子與人子乃是同一位基督；就是說，基督存在於這兩個性中、卻有三個本質：「道」的本質，這只能歸於神獨有的本質，以及身體與靈魂的本質，這屬於真實的人。所以祂在自己裏面具有雙重本質：祂自己神性的本質，與我們人性的本質。這也是因為祂從父神而出、僅僅是受生的、毫無瑕疵。因為我們不認為祂是被造的，也不是被預定的。然而由於祂是由童貞女馬利亞所生，故也當信祂是被預定的。
As to that which is proper to the Son, not that which is common to the Trinity, that form has been brought to bear upon the unity of the person, so much so that the Son of God and the Son of Man are one Christ; that is, Christ exists in these two natures with three substances: of the Word, which must be referred to the essence of God alone, and of body and soul, which pertains to the true man. He has therefore in himself a twofold substance, that of his own divinity and that of our humanity. This too is so by reason of the fact that he came forth from God the Father, being only begotten, without defect. For he is not received by us as made, nor as predestined. Yet through this, that he was born of the Virgin Mary, he must also be believed to be predestined.
2:19
Ambæ tamen in illo generationes mirabiles, quia, et de Pa- Ire ante sæcula sine inaUre genitus, et in fine saccu lorum de matre sine patre est generatus. Quod tamen s cundum quod est Deus creavit Mariam, secundum quod homo est creatus ex Maria, ipse Pater Maria: matris suæ, et Filius. XV. Item per hoc quod Deus est, æqualis est Patri, per hoc quod homo, minor est Patre. Item ct major, et minor esse credendus est. In forma enim Dei etiam ipse Filius d se ipso major est prop ter humanitatem assumptam. Quia Divinitas niajor est. In forma autem hominis etiam ipse Filius se ipso mojor est ad humanitatem, quæ minor divinitate accipitUr.
然而在祂裏面這兩種出生都是奇妙的：因為祂在諸世代以前由父所生、卻沒有母親，又在諸世代的末了由母所生、卻沒有父親。然而就祂是神而言，祂創造了馬利亞；就祂是人而言，祂是從馬利亞被造的；祂自己既是祂母親馬利亞的父，又是她的兒子。同樣，就祂是神而言，祂與父同等；就祂是人而言，祂小於父。所以也當信祂既是更大的、又是更小的。因為在神的形像中，聖子自己因所取的人性而大於祂自己，因為神性是更大的。但在人的形像中，聖子自己就那人性而言大於祂自己，那人性被視為小於神性。
Yet both generations in him are wondrous: for he was begotten of the Father before the ages without a mother, and at the end of the ages he was generated of a mother without a father. Yet inasmuch as he is God, he created Mary; inasmuch as he is man, he was created of Mary; he himself is at once the Father of Mary his mother, and her Son. Likewise, in that he is God, he is equal to the Father; in that he is man, he is less than the Father. So too he must be believed to be both greater and lesser. For in the form of God the Son himself is greater than himself on account of the humanity assumed, because the divinity is greater. But in the form of man the Son himself is greater than himself with respect to the humanity, which is received as less than the divinity.
2:20
Ita secundum divinitatem, quæ æqualis est Patri, ipse, ei Pater major est homine, quem sola Filii persona assumpsit. Item in eo, quod quæri po test, Filius sic æqualis, et minor esse creditur. Re spondeamus secundum formam Dei servi (Philip. II, 7) minor et Patre et Spiritu sancto. Quia nec Spiritus Sanctus dicitur Pater c. Sed sola Filii persona sus cepit carnem, per quam minor esse creditur illis personis duabus. Item hic Filius a Deo Patre et Spiritu sancto inseparilbiliter discretus creditur esse persona ab homine assumpto ex Maria.
這樣，按著與父同等的神性而言，祂自己與父都大於那位惟有聖子的位格所取的人。同樣，至於可以發問的——聖子怎能既被信為同等、又被信為較小——讓我們回答：按著神的形像中那「僕人」的形像（腓二7），祂小於父，也小於聖靈，因為聖靈不被稱為父。但惟有聖子的位格取了肉身，藉此祂被信為小於那兩個位格。同樣，這位聖子被信為一個位格，就那從馬利亞所取的人而言，與父神和聖靈不可分割地有所分別。
Thus according to the divinity, which is equal to the Father, he himself and the Father are greater than the man whom the person of the Son alone assumed. Likewise, in regard to what may be asked—how the Son is believed to be both equal and lesser—let us answer: according to the form of God the servant (Phil. 2:7), he is less than both the Father and the Holy Spirit, since the Holy Spirit is not called Father. But the person of the Son alone took flesh, through which he is believed to be less than those two persons. Likewise this Son is believed to be a person inseparably distinct, from God the Father and the Holy Spirit, in respect of the man assumed of Mary.
2:21
Item cum in homine una exstat persona i , cum Patre vero , et Spiritu sancto natura Divinitatis suæ substantia, missus tamen Filius non solum a Patre, sed a Spl ritu Sancto g missus esse credendus est. In eo, quod ipse per Prophetam dicit: Et nunc Dominus , misit me, et spiritus ejus (Isai. XLVIII, 16). A se ipso quoque missus accipitur a pro eo, quod sine para bolis, non solum voluntas, sed et operatio tulius tri nitatis agnoscitur. Hic enim qui ante saecula unige nitus est vocatus spiritualiter, primogenitus est fac tus. Unigenitus propter Divinitatis substantiam.
同樣，在那人裏面雖只存在一個位格，但與父和聖靈同有祂神性之本質的性，然而當信聖子不僅是被父所差遣，也是被聖靈所差遣，正如祂自己藉先知所說：「現在主差遣了我，並祂的靈」（賽四十八16）。祂也被理解為是被自己所差遣，因為——不用比喻地說——人所認識的乃是整個三位一體的旨意、也是其運行。因為那位在諸世代以前在屬靈意義上被稱為獨生的，成了首生的。祂因神性的本質而是獨生的。
Likewise, since in the man there exists one person, while with the Father and the Holy Spirit there is the nature of his divinity by substance, yet the Son is to be believed to have been sent not only by the Father but also by the Holy Spirit, in that he himself says through the prophet: 'And now the Lord has sent me, and his Spirit' (Isa. 48:16). He is also understood to be sent by himself, in that—without parables—not only the will but also the working of the whole Trinity is acknowledged. For he who before the ages was called the only-begotten in a spiritual sense, became the firstborn. He is the only-begotten on account of the substance of the divinity.
2:22
Pri mogenitus propter assumptae carnis naturam, in qua suscepli hominis forma juxta evangelicam veritatem b sine peccato conceptus, sine peccato natus, sine peccato mortuus creditur, qui solus pro nobis pecca tor est factus, id est sacrificium pro peccatis nostris. Et tamen passionem ipsam, salva Divinitate sua pro delictis nostris sustinuit, morique judicatus, et cruci veram carnis mortem excepit. Tertia quoque die virtute propria suscitatus de sepulcro sur rexit. XVI. Hoc ergo exemplo capitis nostri confitemur veram fleri resurrectionem carnis omnium mortuo rum.
祂因所取肉身的性而是首生的，在這肉身裏，就那被取之人的形像、按著福音的真理，祂被信為無罪地成孕、無罪地出生、無罪地死去——惟有祂為我們成了罪人，就是為我們的罪作了祭物。然而祂忍受了那苦難本身，祂的神性卻絲毫無損，為我們的過犯受苦；並被判定當死，在十字架上承受了肉身真實的死亡。同樣，在第三日，祂藉著自己的能力被復起，從墳墓中復活。所以我們照著我們元首的這榜樣，承認所有死人的肉身必有真實的復活。
He is the firstborn on account of the nature of the flesh assumed, in which, in the form of the man taken up, according to the truth of the Gospel, he is believed to have been conceived without sin, born without sin, and to have died without sin—he who alone was made a sinner for us, that is, a sacrifice for our sins. And yet he endured that very passion, his divinity remaining unharmed, for our offences; and being condemned to die, he received upon the cross the true death of the flesh. Likewise on the third day, raised by his own power, he rose from the tomb. By this example, then, of our Head, we confess that there shall be a true resurrection of the flesh of all the dead.
2:23
Nec in aeris , vel qualibet alia carne c, ut quidam delirant resurrecturos vos credimus , sed in ista, qua vivimus, consistimus et movemus. Peracto hujus sanciae resurrectionis exemplo idem Dominus noster, atque Salvator paternam ascendendo sedem repetivit, de qua numquam per divinitatem disces sit. Illuc ad dexteram Patris sedens exspectatus in finem saeculorum Judex omnium vivorum et mor- ,tuorum. tuorum. XVII. Inde cum sanctis omnibus veniet ad facien dum judicium, reddere unicuique mercedem pro prie debitam , prout quisque gesserit in corpore posi tus, sive bonum , sive malum (I Cor. V, 10).
我們不信——如某些人胡言亂語的——你們將要在某種空氣的、或任何別種的肉身裏復活，乃是在我們如今賴以存活、存立、行動的這同一肉身裏復活。當這聖潔復活的榜樣成就之後，我們這同一位主和救主藉著升天，重回父的寶座，這寶座是祂憑神性從未離開的。在那裏，祂坐在父的右邊，被期待要在諸世代的末了作審判活人死人的審判者。從那裏，祂要與祂眾聖徒一同來施行審判，按各人在身體中所行的，或善或惡，照各人本應得的報應報應各人（參林後五10）。
We do not believe, as certain men rave, that you will rise again in some airy or any other kind of flesh, but in this very flesh in which we live, subsist, and move. When the example of this holy resurrection had been accomplished, the same Lord and Saviour of ours, by ascending, sought again the paternal throne, from which by his divinity he had never departed. There, seated at the right hand of the Father, he is awaited at the end of the ages as Judge of all the living and the dead. Thence he will come with all his saints to execute judgment, to render to each the recompense properly due, according as each, while placed in the body, has done, whether good or evil (cf. 2 Cor. 5:10).
2:24
Ecclesiam sanctam catholicam pretio sui sanguinis comparatam cum eo credimus in perpetuum regna turam. Intra cujus gremium constituti unum baptis ma credimus; et confitemur in remissione omnium peccatorum. Sub qua fide, et resurrectione mortuo rum veraciter credimus, et futuri saeculi gaudia ex spectamus. Hoc tantum nobis orandum est, et petendum ut cum peracto, finitoque judicio tradiderit Filius re- Boum Dco et Patri, participes nos efficiat regni sui, ut qui per hanc fidem illi inhaeremus cum illo sine fine regnemus.
我們信那聖潔的、大公的教會，是用祂自己血的代價買來的，必要永遠與祂一同作王。我們既被安置在她的懷中，便信獨一的浸；我們承認這浸是為叫一切的罪得赦免。在這信仰之下，並死人的復活，我們真實地相信，並等候要來之世代的喜樂。我們只當為這事禱告祈求：就是當審判完成終結之後，聖子將國交與父神之時，祂使我們有分於祂的國，叫我們這些藉這信仰與祂聯合的人，得以與祂一同無窮無盡地作王。
We believe that the holy catholic Church, purchased with the price of his own blood, shall reign together with him for ever. Established within her bosom, we believe in one baptism; and we confess it for the remission of all sins. Under this faith and the resurrection of the dead we truly believe, and we await the joys of the age to come. This alone we must pray for and seek: that when, judgment having been accomplished and ended, the Son shall have delivered up the kingdom to God the Father, he may make us partakers of his kingdom, so that we who cleave to him through this faith may reign with him without end.
2:25
Haec a est confessionis nostræ fides exposita, per quam hæreticorum dogma perimitur, per quam fi delium corda mundantur, per quam etiam ad Deum gloriose acceditur, cujus sacrosanclo sapore sub tri duano dierum jejunio continua relationum collatione ructantes ad ea , quae subnixa sunt sequenti die ex pouenda transivimus.
這就是我們所陳明之信仰的告白，藉此異端的教義被摧毀，藉此信徒的心被潔淨，藉此人也榮耀地親近神。在這三日之久的禁食日中，我們嘗到祂至聖的滋味，在不斷的論述交通中傾吐出來，便進到那些附在後面、要在次日加以闡述的事上。
This is the faith of our confession here set forth, by which the dogma of the heretics is destroyed, by which the hearts of the faithful are cleansed, by which also one draws near to God in glory. Having tasted of his most holy savour during the three-day fast of days, in continual sharing of these discourses and pouring them forth, we have passed on to those things which are appended to be expounded on the following day.