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83. Dei sapientia ex occultis revelata. Ecelesia cum deessent aperti hostes, tentari cœpit a suis. De occultis sapienlia trahitur, quia cum sit invisibilis, non nisi invisibiliter invenitur. Quae recte quoque trahi dicilur, quia sicut flatum trahimus, ut corpus vivat, sic ab intimis sapientiae spiritus ducitur, ul ad vitam anima subsistat. Unde Psalmista ait: Osmeum aperui, et attraxi spiritum (Psal. CXVIII, 131). Quæ nimirum sapientia, humana carne cum anima rationali suscepta, dum ab intimis apparuisset in promptu, mundus hic quia auctorem suum invisibilem videre non potuit, quem visibilem conspexit hominem, eum quoque et invisibilem agnovit Deum.
八十三。神的智慧從隱密處被顯明。當公開的仇敵缺乏時，教會就開始被自己人試探。——智慧是從隱密處被汲取的，因為它既是不可見的，就惟有以不可見的方式被尋見。它也被恰當地說為「被汲取」，因為正如我們吸氣使身體得活，照樣智慧的靈也從最深之處被引出，使靈魂得以存續於生命。因此詩人說：「我張口而汲取靈氣。」（詩一一九131）。這智慧，當它連同理性的靈魂被取入人的肉身，並從最深之處公然顯現時，這世界因不能看見它那不可見的創造者，就認出它所看為可見之人者，也就是那不可見的神。
83. The wisdom of God revealed from hidden things. When open enemies were lacking, the Church began to be tempted by her own. — Wisdom is drawn from hidden things, because, since it is invisible, it is found only invisibly. It is rightly also said to be drawn, because, just as we draw breath that the body may live, so from the inmost parts the spirit of wisdom is led, that the soul may subsist unto life. Whence the Psalmist says: 「I opened my mouth, and drew in the spirit」 (Ps. cxviii, 131). And this Wisdom, when it had been assumed in human flesh with a rational soul, and had appeared openly from the inmost depths, this world, because it could not see its invisible Author, recognized him whom it beheld a visible man to be also the invisible God.
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Conversa est ab infidelitatis suæ tenebris superba prius sua aversione gentilitas, ostensis signis atque prodigiis crevit fides; propagata autein lide, in veneratione omnium sanctae Ecclesiae cuhuen emicuit. Cui cum deessent aperti adversarii, tentari coepit a suis. Nam multa: quoque in ea hæreses exortae contra eam duri certaminis bella paravcrunt. Exercenda quippe est hoc tempore per laborem, quae sequenti tendit ad remunerationem. Qua ex re factum est ut in ea nonnulli prodirent, qui mediatorem Dei et hominum, hominem Christum Jesum purum hominem creatum dicerent, sed ex gratia deificatum;
外邦人先前在其背離中傲慢，如今從其不信的黑暗中歸正了；藉著所顯的神蹟奇事，信德增長了；信德既傳揚開來，在眾人的敬重中，聖教會的頂峰便顯耀出來。當公開的敵對者向她缺乏時，她就開始被自己人試探。因為在她中間也興起許多異端，向她預備了艱苦爭戰的戰事。因為她在今世必須藉勞苦受操練，她在來世乃趨向賞賜。由此便發生了：在她中間興起不少人，說那神人之間的中保、人基督耶穌，乃是被造為純然的人，只是藉恩典被神化了；
The heathen world, before proud in its turning away, was converted from the darkness of its unbelief; by the signs and wonders shown, faith grew; and the faith being propagated, in the veneration of all, the summit of the holy Church shone forth. And when open adversaries were lacking to her, she began to be tempted by her own. For many heresies too, arising within her, prepared wars of hard conflict against her. For she must in this time be exercised through labor, she who in the time to come tends toward reward. From which it came to pass that there arose within her not a few who said that the Mediator of God and men, the man Christ Jesus, was created a mere man, but deified by grace;
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tantumque ei sanctitatis tribuerent, quantum de sanctis caeteris, ejus videlicet famulis, agnovissent. Quos beatus Job, prophetiæ spiritu afflatus, sententiae suae definitione redarguit, dicens:
他們只將如此多的聖潔歸給他，就是他們在其餘聖徒——即他的僕人——身上所認識到的那麼多。這等人，蒙先知之靈感動的約伯，用他判語的定論加以駁斥，說：
and they attributed to him only so much of holiness as they had recognized in the other saints, namely in his servants. Whom blessed Job, breathed upon by the spirit of prophecy, refutes by the definition of his sentence, saying: