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講道與短論 第 4 章 第 1/28 段

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4:1
SERMONES DE DIVERSIS. SERMO CCXXXII (a). De sancta Trinitate (b). i. De Trinitate periculosa disputatio. Hoc scimus de Dfo, quod eum nesciamus. Audio, fratres, quod qui­ dam inter se disputant, quomodo Pater et Filins et Spiritus sanctus et tres sunt, et unum sunt. Aidetis ex quæstione, quam periculosa sit disputatio. Lutum et vas fictile de Creatore disputat; et ad naturæ suæ rationem non potest pervenire : et curiose quærit scire de mysterio Trinitatis, qnod Angeli in coelo scire non possunt. Quid enim dicunt Angeli in cælo? Quia est iste rex gloriæ ? Dominus virtutum ipse eat rex gloriæ (Psal. XXIII, 10).
論各樣題目的講道。第二三二篇講道。論聖三位一體。一、論三位一體的辯論是危險的。關於神，我們所知道的乃是我們不認識祂。弟兄們，我聽說有些人彼此辯論，父、子、聖靈怎能既是三又是一。你們從這問題就看見這辯論何等危險。泥土與瓦器竟辯論它的創造者；它連自己本性的緣由都不能參透：卻好奇地想要知道三位一體的奧祕，就是天上的天使所不能知道的。因為天上的天使說什麼呢？這榮耀的王是誰呢？萬軍之耶和華，祂是榮耀的王（詩篇二十四篇10節）。
SERMONS ON DIVERS SUBJECTS. SERMON 232. On the Holy Trinity. 1. On the Trinity, disputation is perilous. This we know of God, that we do not know Him. I hear, brethren, that certain men dispute among themselves how the Father and the Son and the Holy Spirit are both three and one. You see from the question how perilous the disputation is. Clay and an earthen vessel disputes concerning its Creator; and it cannot arrive at the reason of its own nature: and it curiously seeks to know concerning the mystery of the Trinity, what the angels in heaven cannot know. For what do the angels say in heaven? Who is this king of glory? The Lord of hosts, He is the king of glory (Psalm 23:10).
4:2
Similiter in Isaia dicitur, Quia eat iste qui ascendit de Edom, candida vestimenta ejus (Isai. LXIII, i)? Vide quid dicunt: pulchritudi­ nem praedicant, et dc natura tacent. Ergo et nos simpliciter dicamus, Vis scire naturam Den vis scire quid sit Deus ? Hoc scito, quod nescias : nec in hoc contristeris quia nescias; quia et Angeli nescierunt, et omnes similiter creaturae. 2. Hac scientia philosophos et Gentiles superamus. Sed dicit aliquis : Quomodo ergo credo quod nescio? quomodo christianus sum, qui nescio quomodo sua christianus? Dicam simpliciter, antequam aliqua de Scripturis proferam. 0 christiane, qui tibi videris ni­ hil scire, si scias hoc ipsum , quod nescias;
同樣，以賽亞書上說：這從以東而來、衣服潔白的是誰呢？（以賽亞書六十三章1節）。看他們所說的：他們宣揚祂的華美，卻對祂的本性緘默。因此讓我們也單純地說：你想知道神的本性嗎？你想知道神是什麼嗎？你要知道這一件事，就是你不知道：也不要因你不知道而憂愁；因為天使也不知道，一切受造之物照樣不知道。二、藉這知識我們勝過哲學家與外邦人。但有人說：那我怎能相信我所不知道的呢？我既不知道自己怎樣作基督徒，怎能是基督徒呢？在我從聖經引述任何話之先，我要單純地說。基督徒啊，你自以為一無所知，倘若你知道這一件事，就是你不知道；
Likewise in Isaiah it is said: Who is this that comes from Edom, His garments white? (Isaiah 63:1). See what they say: they proclaim His beauty, and are silent about His nature. Therefore let us also say simply: Do you wish to know the nature of God? Do you wish to know what God is? Know this, that you do not know: and be not saddened in this that you do not know; because the angels too did not know, and all creatures likewise. 2. By this knowledge we surpass the philosophers and Gentiles. But someone says: How then do I believe what I do not know? How am I a Christian, who do not know how I am a Christian? I will say simply, before I bring forth anything from the Scriptures. O Christian, who seem to yourself to know nothing, if you know this very thing, that you do not know;
4:3
nonne magis plus videris a cæteris scire! Gentilis homo vi. det lapidem, et Dcum puwt; philosophi vident cœlum, et Deum putant; alii vident solem, et Dcum putant: tu vero vide quantam super istos habeas scientiam, qui dicis, Deus lapis esse non potest, sol Deus esse non potest; quia alterius imperio currit. Vides quia in eo quod dicis nihil te scire, magis nosti ? Gentiles autem in eo quod se dicunt scire, nesciunt; quia falsa sunt quæ noverunt. Simulque considera quod voceris lidelis, non rationalis. Denique accepto Baptismo hoc dicimus : Fidelis factus est, sive factus sum. Credo quod nescio, et propterea scio, quia me scio nescire quod nescio. 5.
你豈不顯得比其餘的人知道更多嗎？外邦人見一塊石頭，就當它是神；哲學家見諸天，就當它是神；別人見太陽，就當它是神：但你要看你比這些人高出何等的知識，你說：神不能是石頭，太陽不能是神；因為它是憑別人的命令運行的。你看見嗎，你說你一無所知，這正是你知道更多？但外邦人，因他們說自己知道，其實不知道；因為他們所認識的是虛假的。同時要思想：你被稱為信徒，而非理性者。總之，領受洗禮時，我們如此說：他成了信徒，或說，我成了信徒。我相信我所不知道的，因此我知道，因為我知道自己不知道我所不知道的。三、
do you not seem to know more than the rest? The Gentile man sees a stone, and thinks it a god; the philosophers see the heaven, and think it a god; others see the sun, and think it a god: but see how much knowledge you have above these, who say: God cannot be a stone, the sun cannot be God; because it runs by another's command. Do you see that in this, that you say you know nothing, you know more? But the Gentiles, in that they say they know, do not know; because the things they know are false. And at the same time consider that you are called faithful, not rational. Finally, when Baptism is received, we say this: He has become faithful, or, I have become. I believe what I do not know, and therefore I know, because I know myself not to know what I do not know. 3.
4:4
Damnabitur, non ignarus naturæ Dei, sed temera­ rius assertor. Sed dicit aliquis: Hoc non est exponere, sed expositionem fugere. Et nos sciebamus scire quod nesciebamus : tu nos diccbas scire quud ignoramus. Nonne meum est pie ignorantiam confiteri, quom te­ mere mihi scientiam vindicare? In die judicii non damnor, quia dicam, Nescivi naturam Creatoris mei: si autem aliquid temere dixero, temeritas paenam habet, ignorantia veniam promeretur. Dicamus ali­ quid de Scripturis, rationem non sequentes, sed au­ ctoritatem Domini Salvatoris. Christus dicit, ascen­ surus in coelum, ad Apostolos loquens, quibus præ­ dicat ut magister et Dominus :
他要被定罪，不是因對神的本性無知，而是因作了輕率的斷言者。但有人說：這不是解釋，而是逃避解釋。我們原也知道自己知道我們所不知道的：你卻對我們說我們知道我們所不明白的。豈不是我當虔誠地承認無知，勝過輕率地為自己僭稱知識嗎？在審判之日，我不被定罪，因為我要說：我不知道我創造者的本性：但我若輕率地說了什麼，輕率自有其刑罰，無知卻得赦免。讓我們從聖經說些話，所依從的不是理性，而是主救主的權柄。基督將要升天，對眾使徒說話，祂以夫子和主的身分向他們宣講：
He shall be condemned, not as ignorant of the nature of God, but as a rash asserter. But someone says: This is not to expound, but to flee exposition. And we too knew that we knew what we did not know: you were telling us that we knew what we are ignorant of. Is it not mine piously to confess ignorance, rather than rashly to claim knowledge for myself? On the day of judgment I am not condemned, because I shall say: I knew not the nature of my Creator: but if I say anything rashly, rashness has its penalty, ignorance earns pardon. Let us say something from the Scriptures, following not reason, but the authority of the Lord and Saviour. Christ, about to ascend into heaven, speaking to the Apostles, to whom He preaches as master and Lord:
4:5
nemo sic novit de natura sua dicere, quomodo ipse qui I eus est ; nobis autem sufficiat scire de Trinitate quod Dominus ex­ ponere dignatus est : quid ergo dicit ad Apostolos? Ite et baptizate omnes gentes in nomine Patris et Filii et Spiritus sancti (ilatth. lXVIII, 19). Tria nomina audio, et unum dicitur nomen. Non enim dixit. In nomini­ bus; sed, In nomine. Tria nomina dicit, et quomodo anum ponit, In nomine Patris, et Filii, et Spiritu. sancti ? Nomen Patris et Filii et Spiritus sancti unum est : sed Trinitas est nomen quod dicitur in nomine Patris Dei, in nomine Filii Dei, in nomine Spiritus sancti Dei, Pater et Filius et Spiritus sanctus unum nomen est divinitatis. 4.
無人能像那本是神的祂自己那樣論說自己的本性；但關於三位一體，讓我們知道主所甘願解釋的就夠了：那麼祂對眾使徒說什麼呢？你們要去，奉父、子、聖靈的名，給萬民施洗（馬太福音二十八章19節）。我聽見三個名，卻只說一個名。因為祂沒有說：奉眾名；乃說，奉那名。祂說出三個名，卻怎樣立為一個，「奉父、子、聖靈的名」？父、子、聖靈的名是一個：但三位一體乃是那名，就是在父神的名裡、在子神的名裡、在聖靈神的名裡所說的那名。父、子、聖靈是神性的一個名。四、
no one knows how to speak of his own nature, as He Himself who is God; but let it suffice us to know concerning the Trinity what the Lord has deigned to expound: what then does He say to the Apostles? Go and baptize all nations in the name of the Father and of the Son and of the Holy Spirit (Matthew 28:19). Three names I hear, and one name is spoken. For He did not say: In the names; but, In the name. He speaks three names, and how does He put one, In the name of the Father, and of the Son, and of the Holy Spirit? The name of the Father and of the Son and of the Holy Spirit is one: but the Trinity is the name which is spoken in the name of God the Father, in the name of God the Son, in the name of God the Holy Spirit. The Father and the Son and the Holy Spirit are one name of the Godhead. 4.
4:6
Quæ de Trinitate cognitio Christiano sufficiat. Ju­ dœus est Sabellianus. Personœ proprietatibus, non na­ tura distinguuntur. Sed requiris a me quomodo uno nomine tres appellantur. Nescio; et libere me nesci­ re profiteor, quod Christus noluit indicare. Hoc so­ lum scio, quia in hoc christianus sum, quia nnurn Deum in Trinitate confiteor. Si antem dixero unam personam esse Patris et Filii et Spirims sancti, Sabel - lianus appellabor, et incipio non esse Christianus, sed Judæus : quia et Judaeos unum Deum dicit; et quia Patrem nescit et Filium et Spiritum sanctum, propter­ ea mysterium non tenet Trinitatis.
何等的三位一體知識足夠基督徒。撒伯流派乃是猶太人。三位是以其屬性、而非以本性彼此分別的。但你問我，三位怎樣以一個名被稱呼。我不知道；我坦然承認，我不知道基督所不願啟示的事。我只知道這一件：我在此是基督徒，就是我承認一神在三位一體之中。但我若說父、子、聖靈只有一個位格，我就要被稱為撒伯流派，並開始不是基督徒，而是猶太人：因為猶太人也說一神；又因為他不認識父、子、聖靈，所以他不持守三位一體的奧祕。
What knowledge of the Trinity may suffice for a Christian. A Sabellian is a Jew. The Persons are distinguished by properties, not by nature. But you ask of me how by one name three are named. I do not know; and I freely profess that I do not know what Christ was unwilling to disclose. This only I know, that in this I am a Christian, that I confess one God in Trinity. But if I should say that there is one person of the Father and of the Son and of the Holy Spirit, I shall be called a Sabellian, and I begin to be not a Christian, but a Jew: because the Jew too says one God; and because he knows not the Father and the Son and the Holy Spirit, therefore he does not hold the mystery of the Trinity.
4:7
Ergo si sic dici­ mus unum Deum, ut Patrem et Filium et Spiritum sanctum excludamus a mysterio Trinitatis, Judaei effi­ cimur. Ego libere dico non ex me, sed ex sententia Salvatoris, scandalum esse quod in animo nascitur auditoris, quomodo tres unum sint, quomodo Pater et Filius ct Spiritus sanctus non dividantur in divini­ late, sed in personarum qualitate. Quandocumque personas appello, rogo vos ne me putetis personas nominum dicere: ego personas in Patre et Filio et; Spiritu sancto non dico quasi personas hominum. Patris personam dico, quia pater est; et Filii, quia filius est; et Spiritus sancti, quia Spiritus sanctus est.
因此，我們若如此說一神，以致把父、子、聖靈從三位一體的奧祕中排除，我們就成了猶太人。我坦然地說，不是出於我自己，而是出於救主的判斷，聽者心中所生的絆倒石，乃是：三位怎能是一，父、子、聖靈怎能在神性上不分開，卻在位格的性質上分別。每當我說「位格」時，我求你們不要以為我是說名稱的位格：我論父、子、聖靈中的位格，並非像論人的位格那樣。我說父的位格，因為祂是父；說子的位格，因為祂是子；說聖靈的位格，因為祂是聖靈。
Therefore if we so say one God, as to exclude the Father and the Son and the Holy Spirit from the mystery of the Trinity, we become Jews. I freely say, not of myself, but from the judgment of the Saviour, that it is a scandal which arises in the mind of the hearer, how the three are one, how the Father and the Son and the Holy Spirit are not divided in divinity, but in the quality of the persons. Whenever I speak of persons, I beg you not to think that I speak persons of names: I do not speak of persons in the Father and the Son and the Holy Spirit as though they were persons of men. I speak the person of the Father, because He is Father; and of the Son, because He is Son; and of the Holy Spirit, because He is the Holy Spirit.
4:8
Non est Pater filius, nec Filius pater, nec Spiritus sanctus pater aut filius. Dividuntur enim proprietati­ bus ; sed natura sociantur. Videte, hoc ipsum scan­ dalum Philippus quondam apostolus sustinebat, quan­ do dixit ad ipsum Domiuum : Domine, ostende nobis Patrem. Cui respondens Dominus ait: Philippe, tan • to tempore vobiscum sum, et ignoras Patrem ? Qui me videt, videt et Patrem ( Joan. xiv, 8, 9). Quid ? ipse pater est, ipse filius? Hoc impium est dicere : sed hoc dicit, In eo quod Filium vidcs, intellige Patrem : non enim potest appellari filius, nisi babuerit patrem. Quando dicitur pater, non dicitur, nisi habuerit filium. 5. Qualis Christiani œmulatio esse debeat.
父不是子，子也不是父，聖靈也不是父或子。因為他們以屬性彼此分別，卻以本性彼此聯合。看哪，這正是使徒腓力從前所承受的絆倒，當他對主自己說：主啊，將父顯給我們看。主回答他說：腓力，我與你們同在這樣長久，你還不認識父嗎？人看見了我，就是看見了父（約翰福音十四章8至9節）。怎麼？父自己就是子，或祂自己就是父嗎？這樣說乃是不敬虔的：但祂乃是說：在你看見子這件事上，你要領會父：因為若無父，就不能被稱為子。說到父時，若無子，也不這樣稱呼。五、基督徒的熱心當是何等樣式。
The Father is not the Son, nor is the Son the Father, nor is the Holy Spirit Father or Son. For they are divided by properties, but are joined by nature. See, this very scandal Philip once, the apostle, sustained, when he said to the Lord Himself: Lord, show us the Father. To whom the Lord answering said: Philip, so long a time am I with you, and you know not the Father? He who sees me, sees also the Father (John 14:8-9). What? Is the Father Himself the Son, or Himself the Father? This is impious to say: but He says this: In that you see the Son, understand the Father: for one cannot be called a son, unless he has a father. When a father is spoken of, he is not so called, unless he has a son. 5. What kind of zeal a Christian's ought to be.
4:9
Multa sunt quae dici possunt: sed sufficiat fidelibus pauca de my­ sterio Trinitatis audisse. Rogo vos, hoc magis inter nos certamen sit, quomodo adversarium superemus, quomodo jejunemus, quomodo peccata nostra planga­ mus, quomodo pro tanto scelere satisfaciamus, quo­ modo eleemosynis insistamus, quomodo cogitatio no­ stra non nos captivos in libidineln trahat, quomodo patientiam contra omnem injuriam habcamus, quo­ modo fratri injuriam facienti non resistamus, sed vincamus eum in humilitate, quam a Christo didici­ mus, qui cum pateretur, non comminabatur ( l Petr. II, 23). Si quando venerit cogitatio, et proposuerit quid est Deus, et quæ est ratio Trinitatis ;
可說的事很多：但關於三位一體的奧祕，讓信徒聽見少許就夠了。我求你們，讓這個倒成為我們中間的較力：我們怎樣勝過仇敵，怎樣禁食，怎樣為我們的罪痛哭，怎樣為如此大的罪惡作補贖，怎樣持守施捨，怎樣使我們的意念不把我們擄去陷入情慾，怎樣對一切傷害存忍耐，怎樣不抵擋那傷害我們的弟兄，反倒以我們從基督所學的謙卑勝過他，祂受苦的時候，並不威嚇（彼得前書二章23節）。若有時一個意念臨到，提出神是什麼，三位一體的緣由是什麼；
Many are the things which can be said: but let it suffice the faithful to have heard a few things concerning the mystery of the Trinity. I beg you, let this rather be the contest among us: how we may overcome the adversary, how we may fast, how we may bewail our sins, how we may make satisfaction for so great wickedness, how we may persist in almsdeeds, how our thought may not drag us captive into lust, how we may have patience against every injury, how we may not resist a brother who does us injury, but may overcome him by that humility which we have learned from Christ, who when He suffered, threatened not (1 Peter 2:23). If ever a thought comes and proposes what God is, and what is the reason of the Trinity;
4:10
nobis suf­ liciat credere quia est, et nen temere rationem quæ­ rere Trinitatis : sed timerc et orare Dominum semper debemus, et ei soli scientiam nostram in hac parte exhibeamus, ut diebus ei ac noctibus laudes cana­ nius, cui sit gloria in sxcuia sæculorum. Amen. SERMO CCXXXIII (a). De Fide catholica, 1 (b). i. Credimus in unum Deum, Patrem et Filium et Spiritum sanctum, visibilium et invisibilium facto­ rem, por quem crcala sunt omnia in coelo et in terra. Hunc unum Deum, et hanc unam esse divini nominis Trinitatem : Patrem non esse filium, sed hahere filium qui pater non sit : Filium non esse patrem, sed Filium Dei esse natum i :
讓我們相信祂存在就夠了，不要輕率地探尋三位一體的緣由：但我們當常懼怕並向主禱告，在這事上唯獨向祂獻上我們的知識，好使我們晝夜向祂歌頌讚美，願榮耀歸與祂，直到永永遠遠。阿們。第二三三篇講道。論大公信仰，第一篇。一、我們信獨一的神，父、子、聖靈，是可見與不可見之物的創造者，藉著祂，天上地上的萬物都被造成。這位是獨一的神，這是神聖名號的獨一三位一體：父不是子，卻有一位不是父的子：子不是父，卻是被生的神之子：
let it suffice us to believe that He is, and not rashly to seek the reason of the Trinity: but we ought always to fear and to pray to the Lord, and to render to Him alone our knowledge in this matter, so that day and night we may sing praises to Him, to whom be glory unto the ages of ages. Amen. SERMON 233. On the Catholic Faith, I. 1. We believe in one God, the Father and the Son and the Holy Spirit, Maker of things visible and invisible, by whom all things were created in heaven and on earth. This is the one God, and this the one Trinity of the divine name: that the Father is not the Son, but has a Son who is not the Father: that the Son is not the Father, but is born the Son of God:
4:11
sanctum quoque Para­ cletum esse, qui nuc pater sit ipse, nec lilius , sed a patre filioque I procedat. Est ergo ingenitus Pater, genitus Filius ; non gcnilus Paracletus, sed a patre et lilio procedens. Pattr est cujus vox hæc est audi­ ta de coelis : Hic est Filius meus dilectus, in quo mihi bene complacui ( Matth. XVII, 5). Hic Filius est qui ail : Ego a Patre exit,;, et veni in hunc mundum (Joan. xv!, 28). Paracletus est ipse de quo Filius ait : Nisi abiero ad Patrem, Paracletus non veniet ad vos (Ibid., 7 ). Hanc esse Trinitatem personis distinctam 3, indif­ ferentem : pracler illam nullam divinam esse natu­ rant vel angeli, vcl spiritus, vel virtutis alicujus, quae Deus csse credatur.
那聖保惠師也存在，祂既不是父自己，也不是子，乃是從父和子而出。因此，父是未受生的，子是受生的；保惠師不是受生的，乃是從父和子而出的。父就是那從諸天有聲音出來的：這是我的愛子，我所喜悅的（馬太福音十七章5節）。這位是那說話的子：我從父出來，到了世界（約翰福音十六章28節）。保惠師就是那子所論及的：我若不往父那裡去，保惠師就不到你們這裡來（同上7節）。這就是那在位格上有分別、卻不可分的三位一體；除祂以外，別無任何神聖的本性，無論是天使、是靈、或任何權能，可被信為神。
that the Holy Paraclete also is, who is neither the Father Himself, nor the Son, but proceeds from the Father and the Son. Therefore the Father is unbegotten, the Son begotten; the Paraclete not begotten, but proceeding from the Father and the Son. The Father is He whose voice was heard from the heavens: This is my beloved Son, in whom I am well pleased (Matthew 17:5). This is the Son who says: I came forth from the Father, and came into this world (John 16:28). The Paraclete is He of whom the Son says: Unless I go to the Father, the Paraclete will not come to you (ibid. 7). This is the Trinity distinct in persons, undivided; besides which there is no divine nature, whether of angel, or of spirit, or of any power, which is believed to be God.
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Hunc igitur Filiuln Dei Deum, natum a patre, et essc principium, patremque mum sanctificasse in utero Mariæ virginis *, alquc ex ea ve­ rum bominem sine viri scitine generatum : id est, suscepisse Domiuum nostrum Jesum Christum uon imaginarium corpus, aut forma so!a compositum, sed solidum. Atque hunc csurisse, ct sitisse, ct doluisse, et flevisse, et oinnia corporis exercitia sensis e 3. Po­ stremo crucifixum, mortuum et sepultum, tertia dic resurrexisse, conversatum postmodum cum discipulis, quibus sanctum Paracletum misit dum ad cœlos ascendisset : hunc filium hominis nunc vocari. Resur­ rectionem vcram humanæ credimus carnis. Animam bominis non divinam esse substantiam vel Dei pariem;
因此，這位天主之子乃是天主，由聖父所生，並且是萬有的本原；同一聖父在童貞瑪利亞的胎中將他成聖，並由她生出一位真實的人，而非藉男人之精所生：也就是說，我們的主耶穌基督所取的並非虛幻的身體，也不是只有形象拼湊而成的身體，而是實實在在的身體。這位真人曾飢餓、曾口渴、曾憂傷、曾哭泣，並感受身體一切的機能。最終他被釘十字架、死去、被埋葬，第三日復活，此後與門徒同在；當他升天之後，便差遣聖神保惠師給他們：這一位如今被稱為人子。我們相信人的肉體必要真實地復活。我們主張人的靈魂並非天主的本體，也不是天主的一部分；
This Son of God, then, is God, born of the Father, and is the beginning; and the same Father sanctified him in the womb of the Virgin Mary, and from her a true man was begotten without the knowledge of a man: that is, that our Lord Jesus Christ took up a body that was not imaginary, nor composed of form alone, but solid. And that this man hungered, and thirsted, and grieved, and wept, and felt all the functions of the body. Finally, that he was crucified, died, and was buried; that on the third day he rose again; that thereafter he dwelt with his disciples, to whom he sent the Holy Paraclete once he had ascended into the heavens: this one is now called the Son of Man. We believe in the true resurrection of human flesh. We hold that the soul of man is not a divine substance nor a part of God;
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sed creaturam divina voluntate prola­ psam 6. 2. Si quis ergo dixerit atque crediderit, a Deo omni­ potente mundum hunc factum non fuisse atque ejus omnia instrumenta, anathema sit. Si quis dixerit at­ que crediderit Dcum Patrem cumdem Filium esse vel Paracletum, anathema sit. Si quis dixerit ntque crediderit Deum Filium cumdem esse Patrem vel Pa- racletum, anathema sit. Sit quis dixerit atque credi­ derit Paracletum spiritnm esse Patrem vel Filium, anathema sit. Si quis dixerit atque crediderit h omi­ nem Jesum Christum a Filio Dei assumptum ni n fuisse, anathema sit. Si quis dixerit atque crediderit Filium Dei Dcum passum fuisse, anathema sit.
而是一個受造物，因神聖的旨意而墮落。二、所以，若有人說並相信這世界及其一切造作並非由全能的天主所造，該受詛咒。若有人說並相信天主聖父與聖子或保惠師是同一位，該受詛咒。若有人說並相信天主聖子與聖父或保惠師是同一位，該受詛咒。若有人說並相信保惠師聖神就是聖父或聖子，該受詛咒。若有人說並相信人耶穌基督未曾被天主之子所取，該受詛咒。若有人說並相信身為天主的天主之子曾受苦，該受詛咒。
but that it is a creature that fell away by the divine will. 2. If anyone therefore should say and believe that this world and all its parts were not made by God almighty, let him be anathema. If anyone should say and believe that God the Father is the same as the Son or the Paraclete, let him be anathema. If anyone should say and believe that God the Son is the same as the Father or the Paraclete, let him be anathema. If anyone should say and believe that the Paraclete Spirit is the Father or the Son, let him be anathema. If anyone should say and believe that the man Jesus Christ was not taken up by the Son of God, let him be anathema. If anyone should say and believe that the Son of God, being God, suffered, let him be anathema.
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Si quis dixerit atque crediderit hominem Jesum Chri­ stum hominem impassibilem fuisse, anath ema sit. Si quis dixerit atque crediderit alteruni Deum csse pri­ seæ Legis, altenlm Evangeliorum, anathema sit. Si quis dixerit atque crediderit ab altero Deo mundum fui se factum. quam ab illo de quo scriptum cst, In principio fecit Deus cœlum et terram ( Gen. I, i ), qni solus vcrus Deus cst, anathema sit. Si quis dixerit atque crediderit corpora humana non resurrectura post mortem, anathema sit. Si quis dixerit atque credide­ rit animam humanam Dei portionem vel D<'i esse substantiam, anathema sit.
若有人說並相信人耶穌基督作為人是不能受苦的，該受詛咒。若有人說並相信舊約律法有一位天主，而福音書另有一位天主，該受詛咒。若有人說並相信這世界是由另一位天主所造，而非由那位經上所記「起初天主創造天地」（創一1）的天主所造——唯獨他是真天主——該受詛咒。若有人說並相信人的身體在死後不會復活，該受詛咒。若有人說並相信人的靈魂是天主的一部分或天主的本體，該受詛咒。
If anyone should say and believe that the man Jesus Christ was, as man, incapable of suffering, let him be anathema. If anyone should say and believe that there is one God of the old Law and another of the Gospels, let him be anathema. If anyone should say and believe that the world was made by another God than by him of whom it is written, 'In the beginning God made heaven and earth' (Gen. 1:1), who alone is the true God, let him be anathema. If anyone should say and believe that human bodies will not rise again after death, let him be anathema. If anyone should say and believe that the human soul is a portion of God or the substance of God, let him be anathema.
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Si quis aliquas Scriptums pra ter cas qUas catholica Ecclesia recepit , vel :n auctoritate habendas esse crediderit, vel fuerit vene­ ratus, anathema sit. 3. Si quis non dixerit, semper Patrem, semper Fi­ lium,et semper Spiritum sanctum esse, anathema sit. Si quis non dixerit Filium natum esse de Patre, id cst, dn substantia paterna, anathema sit. Si quis non dixcrit Verbum Dei Filium Dei esse, et Deum Patrem ejus, et omnia posse, et omnia nosse, et Patri æqua­ lem, anathema sit.
若有人相信除了公教會所領受的經典之外，還有其他經文當視為具權威，或加以敬奉，該受詛咒。三、若有人不承認聖父常存、聖子常存、聖神常存，該受詛咒。若有人不承認聖子由聖父所生，即由聖父的本體所生，該受詛咒。若有人不承認天主的道就是天主之子，天主是他的父，他能行萬事、知曉萬事、並與聖父同等，該受詛咒。
If anyone should believe that any Scriptures, besides those which the Catholic Church has received, are to be held as authoritative, or should venerate them, let him be anathema. 3. If anyone should not say that the Father always is, the Son always is, and the Holy Spirit always is, let him be anathema. If anyone should not say that the Son was born of the Father, that is, from the Father's substance, let him be anathema. If anyone should not say that the Word of God is the Son of God, and that God is his Father, and that he can do all things, and knows all things, and is equal to the Father, let him be anathema.
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Si quis dixerit quod in carne con­ stitutus Filius Dci cum esset in terra, in coelis cunt Patre non erat, anathema sit Si quis dixerit, quod in passione crucis dolorem sentiebat Filius Dei Deus, ct non caro cum anima, quan! induerat et formain servi sibi acceperat, sicut ait Scriptura ( Philipp. II, 7 ), anathema sit. Si quis non dixerit, qnod in carne quain assumpsit, sedet in dextera Patris, in qua vcn­ turus est judicare vivos et mortuos, anathema sit. Si quis non dixerit Spiritum sanctum de Patre esse vere ac proprie, sicut Filium de divina substantia et Deum verum, anathema sit. Si quis dixcriL Spirituni sanctum facturam, aut per Filium factum, anathema sit.
若有人說，當天主之子成了肉身、在地上的時候，他就不在天上與聖父同在，該受詛咒。若有人說，在十字架的苦難中，感受痛苦的乃是身為天主的天主之子，而非他所披上的肉體連同靈魂、以及他為自己所取的奴僕的形像——正如經上所說（斐二7）——該受詛咒。若有人不承認他是在所取的肉體中坐於聖父右邊，並要在此肉體中前來審判活人與死人，該受詛咒。若有人不承認聖神真實而確實地出於聖父，正如聖子出於神聖的本體並為真天主，該受詛咒。若有人說聖神是受造之物，或是藉聖子所造，該受詛咒。
If anyone should say that, while the Son of God was established in the flesh and was upon earth, he was not in the heavens with the Father, let him be anathema. If anyone should say that in the suffering of the cross it was the Son of God, being God, who felt the pain, and not the flesh together with the soul which he had put on, and the form of a servant he had taken to himself, as the Scripture says (Phil. 2:7), let him be anathema. If anyone should not say that in the flesh which he assumed he sits at the right hand of the Father, in which he shall come to judge the living and the dead, let him be anathema. If anyone should not say that the Holy Spirit is truly and properly from the Father, just as the Son is of the divine substance and true God, let him be anathema. If anyone should say that the Holy Spirit is a thing made, or made through the Son, let him be anathema.
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Si quis non dixerit, omnia per Filium et Spiri­ tum sanctum Patrem fecisse, id est, visibilia et invi­ sibilia, anathema sil. Si quis nou dixerit Patris et Fi- Hii et Spirilus sancti unam divinitatem, parem ma­ jestatem, potentiam, unam gloriam, dominationem, unum regnum atque unam voluntatem, anathema sit. Si quis tres personas nondixcrit veras, Patris et Fi- Iii ct Spiritus sancti, a; quales,semper viventes, omnia continentes visibilia et invisibilia, omnia po­ tentes, Omnia judicantes, omnia vivificantes, omnia facientes, omnia quæ salvanda sunt salvantes, ani­ thema sit. Si quis non dixerit adorandum Spiritum sanctum ab omni creatura, sicut Filium et Patrem, anathema sil.
若有人不承認聖父藉聖子與聖神造成萬物，即有形與無形之物，該受詛咒。若有人不承認聖父、聖子、聖神只有一個神性、同等的尊威、權能、一個榮耀、一個統治、一個國度、一個旨意，該受詛咒。若有人不承認聖父、聖子、聖神有三個真實的位格，彼此同等、永遠常活、包含一切有形與無形之物、全能、審判萬有、賜生命給萬有、造成萬有、拯救一切當得救的，該受詛咒。若有人不承認聖神當受一切受造物的欽崇，正如聖子與聖父一樣，該受詛咒。
If anyone should not say that the Father made all things through the Son and the Holy Spirit, that is, things visible and invisible, let him be anathema. If anyone should not say that there is one divinity of the Father and of the Son and of the Holy Spirit, an equal majesty, power, one glory, one dominion, one kingdom, and one will, let him be anathema. If anyone should not say that there are three true persons, of the Father and of the Son and of the Holy Spirit, equal, ever living, containing all things visible and invisible, all-powerful, judging all things, giving life to all things, making all things, saving all things that are to be saved, let him be anathema. If anyone should not say that the Holy Spirit is to be adored by every creature, just as the Son and the Father, let him be anathema.
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Si quis de Patre et Filio bene senserit, de Spiritu autem sancto non recte habuerit, haereti­ cus est. Quod omnes hæretici de Filio Dei et Spiri­ tu sancto niale sentientes, in perfidia Judærum et Gentilium inveniuntur. Quod si quis patiatur Deum Patrem et Deum Filium et Ucum Spiritum sanctum deos dici, ct non Dcum, propter divinitatem et po­ tentiam unam, quam credimus esse et scimus Patris ct Filii et Spiritus sancti, anathema sit. Si quis sub­ traheus aut Filium, aut Spiritum sanctum, ita solutu existimet esse Deum Patrem dici, aul credi unum Deum, anathema sit. SERMO CCXXXIV (a). De Fide catholica, u (b). i Christi nativitates duce.
若有人對聖父與聖子持正確的見解，但對聖神卻不能正確持守，他就是異端。因為凡對天主之子與聖神持錯誤見解的異端者，都被發現落入猶太人與外邦人的不信之中。但若有人容許將天主聖父、天主聖子、天主聖神稱為眾神，而非稱為天主——藉口說因著我們所相信、所確知屬於聖父、聖子、聖神的那唯一神性與權能——該受詛咒。若有人除去聖子或聖神，如此以為天主聖父是孤獨的，竟以為單稱天主聖父、或單信天主聖父為唯一天主，該受詛咒。第二三四篇講道。論公教信仰，二。基督的兩次誕生。
If anyone should think rightly of the Father and the Son, but should not hold correctly concerning the Holy Spirit, he is a heretic. For all heretics who think wrongly of the Son of God and the Holy Spirit are found to be in the faithlessness of the Jews and the Gentiles. But if anyone should allow God the Father and God the Son and God the Holy Spirit to be called gods, and not God, on account of the one divinity and power which we believe and know to be of the Father and of the Son and of the Holy Spirit, let him be anathema. If anyone, taking away either the Son or the Holy Spirit, should so think God the Father to be alone that he supposes God the Father is called, or is believed to be, the one God, let him be anathema. SERMON 234. On the Catholic Faith, II. The two nativities of Christ.
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Duce substantiæ.— In prin cipio erat Virbum, et Verbum ernt apud De um, et Deus erat Verbum (Joan. I, 1). Qui iti principio erat, intra se concludit otnne principium. Ex matre vero initium sumpsit, sicut legimus I er Isaiam, Ecce virgo in utero accipiet, et pariet filium , et vocabitur nomen ejus Em­ manuel, quod eat interpretatum, Nobiscum Deus (Isai. vn, 14; Matth. I, 23), id est, latens in humana fro­ gilitate majestas : sicut in Joanne evangelista legimus, Et Verbum caro factum est, et habitavit in nobis (Joan. 14) : in nobis, id est , in fragilitati corporis nostri. Item de Mariæ virginis generatione: Et porta erat clausa, et non eat aperta (Ezech. XLIV, 1).
兩個本體。「起初有道，道與天主同在，道就是天主」（若一1）。那位在起初就已存在的，將一切本原都包含在自己之內。然而他從母親那裡取得了開端，正如我們在依撒意亞先知書中所讀到的：「看哪，有位童貞女要在胎中懷孕，生一個兒子，人要稱他的名為厄瑪奴耳，翻譯出來就是『天主與我們同在』」（依七14；瑪一23），也就是說，是隱藏在人性軟弱中的尊威；正如我們在福音史家若望書中所讀到的：「道成了肉身，住在我們中間」（若一14）：住在我們中間，即住在我們身體的軟弱之中。同樣論到由童貞瑪利亞而生的：「這門關閉著，並不開啟」（則四十四1）。
Two substances. 'In the beginning was the Word, and the Word was with God, and the Word was God' (John 1:1). He who was in the beginning encloses within himself every beginning. But from his mother he took a beginning, as we read in Isaiah: 'Behold, a virgin shall conceive in her womb, and shall bear a son, and his name shall be called Emmanuel, which is interpreted, God with us' (Isa. 7:14; Matt. 1:23), that is, a majesty hidden in human frailty; just as we read in John the evangelist, 'And the Word was made flesh, and dwelt among us' (John 1:14): among us, that is, in the frailty of our body. Likewise concerning the generation from the Virgin Mary: 'And the gate was shut, and it was not opened' (Ezek. 44:1).
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Tanquam si interrogaretnr, cur aperta non esset, adjecit: Quia Dominus transivit per eam (Ibid., 2). Porta clausa, id est, signaculum pudoris, immaculatæ carnis integri­ tas. Nun enim est violata partu, quæ magis est san­ ctificata conceptu. Item de Christi gemina Dei homi­ nisque substantia , El erunt, inquit, duo in carne una (Gen. II, 24), it! est, Deus ct homo unus Christus. Quod Apostolus de Christo et Ecclesia, id est, Christi corpore præcepit iutelligi: sicut ait, Et erunt duo in carne una: eqo autem diro in Christo et in Ecclesia (Ephes. v, 32). Quod aperte exposuit ad Romanos, Patres nostri, ex quibus Christus secundum carnem. Carnem asseruit hominis:
彷彿有人問他這門為何不開啟，他便補充說：「因為上主由此經過」（同上2）。這關閉的門，就是貞潔的封印，是無瑕肉身的完整。因為那位藉懷孕而更加被成聖的，並未因生產而受玷污。同樣論到基督兼具天主與人的雙重本體：「二人要成為一體」（創二24），也就是說，天主與人乃是同一位基督。宗徒教導這話當理解為指基督與教會，即基督的身體；正如他所說：「二人要成為一體：但我是指基督與教會而說的」（弗五32）。這一點他向羅馬人清楚陳明：「我們的祖先，按肉身說，基督也是由他們而出。」他肯定了人的肉體：
As if he were being asked why it was not opened, he added: 'Because the Lord passed through it' (ibid. 2). The shut gate, that is, the seal of chastity, the integrity of undefiled flesh. For she who was the more sanctified by her conceiving was not violated by her giving birth. Likewise concerning the twofold substance of Christ, of God and man: 'And the two shall be,' he says, 'in one flesh' (Gen. 2:24), that is, God and man, one Christ. This the Apostle taught should be understood of Christ and the Church, that is, the body of Christ; as he says, 'And the two shall be in one flesh: but I say, in Christ and in the Church' (Eph. 5:32). And this he plainly set forth to the Romans: 'Our fathers, of whom is Christ according to the flesh.' He affirmed the flesh of man:
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consequenter asserit pro­ prietatem Dei, dicens, Qui eat super omnia Deus be­ nedictus in sæcula (Rom. IX, 5). Tam perfecta Filii eminentia declaratur, ut dici de Patre majora non possint. Nam si initium haberet, non esset super om­ nia, scd inter omnia, quae pro conditione facturæ in­ tra initium continentur. Sed Christus qui æqualis est Patri, nulla temporis, nulla aetatis lege concluditur. Evidenter et ad Philippenses Apostolus duas Christi nativitates et duas substantias pra'dicat, dicens, Qui eum, in forma Dei esset, formam servi accepit (Philipp. II, 6. 7). Quibus regulis plena sunt volumina Novi et Veteris Testamenti.
接著他又宣稱其天主性的特質，說：「他是在萬有之上、世世代代當受讚頌的天主」（羅九5）。這樣清楚地宣告了聖子如此完滿的崇高，以至於再無更偉大的話可用於聖父身上。因為若他有開端，他就不會在萬有之上，而只在萬有之中，這些萬有按其受造的條件都被限於一個開端之內。但基督既與聖父同等，就不受任何時間、任何年歲之律所束縛。宗徒也明明地向斐理伯人宣告基督的兩次誕生與兩個本體，說：「他雖具有天主的形體，卻取了奴僕的形體」（斐二6-7）。新約與舊約的典籍都充滿了這些準則。
consequently he asserts the propriety of God, saying, 'Who is over all, God blessed for ever' (Rom. 9:5). So perfect an eminence of the Son is declared, that greater things could not be said of the Father. For if he had a beginning, he would not be over all, but among all, which by the condition of their making are contained within a beginning. But Christ, who is equal to the Father, is bound by no law of time, by no law of age. The Apostle also evidently proclaims to the Philippians two nativities of Christ and two substances, saying, 'Who, when he was in the form of God, took the form of a servant' (Phil. 2:6-7). With such rules the volumes of the New and the Old Testament are filled.
4:22
Similiter et Job prædicat eximius pro pheta, Et in carne mea ridebo Deum (Job XIX, 26) : quod de illo tempore prophetavit, quando Cl.risti deitas habitu n stræ carnis induta est. 2. Christus quædum loquitur et agit ut homo, quædam ut Deus. Quia ergo, ut præfati sumus, Verbum caro factum est, et duos esse constat hominem et Dcum in carne una; modo homo loqui:ur Patri, modo Deus; niodo visibilis ex matre, modo invisibilis ex Patre. Da verba hominis. Ipse in Evangelio dicit, Filius hominis non habet ubi aput suum reclinel (Luc. ix, 58). Ostendat hic pauper Filius hominis divitias suas in gloria divi­ nitatis : Omnia, inquit, quæ Pater habet mea sunt ( Joan. XVI, 15).
同樣，卓越的先知約伯宣告說：「我要在我的肉體中看見天主」（約十九26）：他預言的是那時候，即基督的神性披上了我們肉體的衣裳。二、基督有些話語與作為是以人的身分，有些是以天主的身分。因此，正如我們先前所說，道成了肉身，並且確定在同一肉體中有兩者，即人與天主；如今他有時以人的身分向聖父說話，有時以天主的身分；有時由母親而生為可見的，有時由聖父而出為不可見的。且看那人的話語。他自己在福音中說：「人子沒有枕頭的地方」（路九58）。但願這位貧窮的人子在此顯出他在神性榮耀中的豐富：「凡聖父所有的，」他說，「都是我的」（若十六15）。
Likewise the excellent prophet Job proclaims, 'And in my flesh I shall see God' (Job 19:26): which he prophesied of that time when the deity of Christ was clothed in the garment of our flesh. 2. Christ speaks and acts certain things as man, certain things as God. Therefore, since, as we said before, the Word was made flesh, and it is established that there are two, man and God, in one flesh; now he speaks to the Father as man, now as God; now visible from his mother, now invisible from the Father. Take the words of the man. He himself says in the Gospel, 'The Son of Man has not where to lay his head' (Luke 9:58). Let this poor Son of Man here display his riches in the glory of his divinity: 'All things,' he says, 'that the Father has are mine' (John 16:15).
4:23
Dum dicit, Omnia, nihil hic rcliqnit quod minus habent a Patre. Omnia, id cst, unius deitatis potentiam, substantiam, majestatem. Quis cum mi­ norem dicere non contremiscat, qui se Patri genera­ liter et per omnia veridicus testis exæquat : sicut de eo evangelista pronuntiat, Ideo volibant eum Judæi interficere, quia Patrem suum dicebat Deum, æqualem se faciens Deo (Id, v, 18); et ad Philipnenses, Non rapinam arbitratus est, esse se æqualem Deo ( Philipp. II, G); id est, æqualitatem divinilalis, qnam rebellis angelus assumere voluit per rapinam, Christus pos­ sedit per naturam? 5. Quasi homo Christus minor Patre, quasi Deus æquali. Patri.
當他說「一切」時，他並未在此留下任何比聖父所少有的。「一切」，即那唯一神性的權能、本體、尊威。誰能不戰慄而膽敢稱他為較小的呢？他既是真實的見證者，就普遍地、在一切事上使自己與聖父同等：正如福音史家論到他所說：「為此，猶太人更想殺害他，因為他稱天主為自己的父，使自己與天主同等」（若五18）；又向斐理伯人說：「他不以自己與天主同等為搶奪」（斐二6）；也就是說，那反叛的天使想藉搶奪而僭取的神性的同等，基督卻本性地擁有。基督作為人，小於聖父；作為天主，與聖父同等。
When he says 'all things,' he here leaves nothing in which he has less than the Father. 'All things,' that is, the power, the substance, the majesty of the one deity. Who would not tremble to call him less, who as a truthful witness makes himself equal to the Father generally and in all things? Just as the evangelist declares of him, 'Therefore the Jews sought to kill him, because he called God his own Father, making himself equal to God' (John 5:18); and to the Philippians, 'He thought it not robbery to be equal with God' (Phil. 2:6); that is, the equality of divinity, which the rebel angel wished to seize through robbery, Christ possessed by nature. Christ, as man, is less than the Father; as God, equal to the Father.
4:24
Cum ergo credas ei cum se in hominis substantia dicit minorem, crede ei cum se in divinitatis substan­ tia prolitetur aequalem. Loquatur Filius hominis : later, inquit, major me est (Joan. XIV, 28). Loquatur Filius Dei : Ego et Palet unum sumus (td. x , 50). Quasi homo esurit ; quasi Deus quinque millia esa­ rientium quinque panibus obsequio creaturi' sua! exsatiat. Quasi homo in cruce pendet; quasi Deus in paradisum de cruce latronem gestis per omnem mun­ dum loquentibus introducit, dicens, Amen dico tibi, hodie mecum eris in paradiso (Luc. XXIII, 45).
因此，既然你在他自稱在人性本體中較小時相信他，你也當在他宣稱自己在神性本體中同等時相信他。且讓人子說話：「父比我大」（若十四28）。且讓天主之子說話：「我與父原是一體」（若十30）。作為人，他飢餓；作為天主，他以五個餅使五千飢餓的人飽足，因他自己的受造物服從他。作為人，他懸在十字架上；作為天主，他從十字架上將那強盜帶入樂園，藉遍及全世界所發生的異象宣告，說：「我實在告訴你，今天你就要與我同在樂園裡」（路二十三43）。
Since, therefore, you believe him when he calls himself less in the substance of manhood, believe him also when he professes himself equal in the substance of divinity. Let the Son of Man speak: 'The Father,' he says, 'is greater than I' (John 14:28). Let the Son of God speak: 'I and the Father are one' (John 10:30). As man he hungers; as God he satisfies five thousand hungry men with five loaves, his own creation obeying him. As man he hangs on the cross; as God, from the cross he brings the thief into paradise, with signs speaking throughout the whole world, saying, 'Amen I say to you, this day you shall be with me in paradise' (Luke 23:43).
4:25
Quo tempore corpus Domini in tumulo furt, anima in in­ ferno, divinitas in paradiso, et in cœlo, et ubique, intra se omnia supereminenti suae majestatis immen­ sitatc complectens. Secundum hominem ,minor dici­ tur, quando comprehenditur, flagellatur, crucifigitur, moritur, sepelitur ; secundum Deum per virtutem resurrectionis in cœlestia sublimatur. Quasi homo suscepti morte; quasi Deus super mortem. Secun­ dnm hanc rcgulam modo pauper est, modo dives; modo minor, modo æqualis; inodo domitus, mod!! servus. Tunc ergo minor credatur Patre, quando An­ gelorum Conditor paulo minus ab Angelis nliuoratur, sicut in octavo ps almo legimus, Minorasti eum paulo minus ab Angelis (Psal. VIII, 6).
當上主的身體在墳墓中的時候，他的靈魂在陰府，他的神性卻在樂園、在天上、無所不在，以其至高無邊的尊威將萬有都包含在自己之內。按他的人性，他被稱為較小的——當他被捉拿、被鞭打、被釘十字架、死去、被埋葬的時候；按他的天主性，他藉復活的大能被高舉入天。作為人，他經歷死亡；作為天主，他在死亡之上。按此準則，他有時貧窮，有時富足；有時較小，有時同等；有時被制伏，有時為僕役。所以，當眾天使的創造者被造成比天使微小一點時，就當信他小於聖父，正如我們在第八篇聖詠中所讀到的：「你使他比天使略小一點」（詠八6）。
At the time when the Lord's body was in the tomb, his soul was in hell, his divinity was in paradise, and in heaven, and everywhere, embracing all things within himself by the surpassing immensity of his majesty. According to his manhood he is called less, when he is seized, scourged, crucified, dies, is buried; according to his Godhead, by the power of his resurrection he is exalted into the heavens. As man he undergoes death; as God he is above death. According to this rule he is now poor, now rich; now less, now equal; now subdued, now a servant. Therefore let him be believed less than the Father when the Maker of the Angels is made a little lower than the Angels, as we read in the eighth psalm, 'You have made him a little lower than the Angels' (Ps. 8:6).
4:26
Tunc ergo Patre mi­ nor dicatur, quando servi formam suscepisse præscri­ bitur (Philipp. II, 7), quando etiam matre junior in. venitur, quando ipse de se in vicesimo primo psalmo dicit, Foderunt manus meas et pedes meos ; dinumera. verunt omnia ossa mea (Paal. xxi 17, 18). Quod ergo minor Patre secundum carnem et sccundum hominem nuncupetur, innumeris Scripturarum testimoniis de­ claratur. 4. CArM divinitas. De ejus divinitate ita ad Titum Apostolus dicit: Apparuit gratia Dei Salvatoris nostri; ct iterum, Exspectantes beatam spem, et adventum glorias magni Dei et Salvatoris nostri Jesu Christi (Tit. II, 11 , 13).
所以，當他被描述為取了奴僕的形像（斐二7）時，當他甚至被發現比母親年幼時，當他在第二十一篇聖詠中親自論到自己說：「他們刺透了我的手和我的腳；他們數點了我的骨頭」（詠二十一17-18）時，就當稱他小於聖父。因此，他按肉體、按人性被稱為小於聖父，這一點有無數的聖經見證所宣告。四、但論到他的天主性。宗徒論到他的天主性向弟鐸如此說：「我們救主天主的恩寵已經顯現了」；又說：「期待著所希望的幸福，和我們偉大的天主及救主耶穌基督光榮的顯現」（鐸二11、13）。
Therefore let him be called less than the Father when he is described as having taken the form of a servant (Phil. 2:7), when he is even found younger than his mother, when he himself says of himself in the twenty-first psalm, 'They have pierced my hands and my feet; they have numbered all my bones' (Ps. 21:17-18). That he is therefore named less than the Father according to the flesh and according to his manhood is declared by countless testimonies of the Scriptures. 4. But his divinity. Concerning his divinity the Apostle says thus to Titus: 'The grace of God our Saviour has appeared'; and again, 'Awaiting the blessed hope, and the coming of the glory of the great God and our Saviour Jesus Christ' (Titus 2:11, 13).
4:27
Immane piaculum est, ut per infidelis bominis blasphemias minor esse dicatur, quem Ina­ guum Deum ipsa Veritas profitetur. Nam et Thomas apostolus in Evangelio Joannis, ubi post resurre­ ctionem corpus hominis crucifixi per clavorum signa cognovit, Deum qui intra hominem latebat, aposto­ lica et evangelica auctoritate confessus esi, iia dicens: Dominus meus et Deus meus (Joan. xx, 28). Si fides adsit, aperta est ratio qua Christus nunc minor. nunc æqualis Patri sacris voluminibus asseratur : sicut ipso de se dicit, Ego primus et novissimus (Apoc. I, 8). Indubitanter agn see quod priorem non potest habere qui primus eSI. Item, Ego sum a ei ω .
這實在是可怕的褻瀆——竟因一個不信之人的褻瀆言語而稱他為較小的，而真理自己卻宣認他為偉大的天主。因為連宗徒多默，在若望福音中，當他復活之後藉釘痕認出那被釘之人的身體時，也憑宗徒與福音的權柄宣認了那隱藏在人裡面的天主，如此說道：「我的主，我的天主」（若二十28）。若有信德，其理便明白：基督在聖經中被宣稱有時小於、有時等同於聖父，其緣由乃是如此：正如他自己論到自己所說：「我是元始，我是終末」（默一8）。當毫無疑惑地承認，那位是元始的，就不能有在他之先的。同樣：「我是『阿爾法』和『敖默加』。」
It is a monstrous sacrilege that he should be called less through the blasphemies of an unbelieving man, whom Truth itself professes to be the great God. For the apostle Thomas too, in the Gospel of John, where after the resurrection he recognized the body of the crucified man by the marks of the nails, confessed by apostolic and evangelical authority the God who lay hidden within the man, saying thus: 'My Lord and my God' (John 20:28). If faith be present, the reason is plain by which Christ is asserted in the sacred volumes to be now less, now equal to the Father: as he himself says of himself, 'I am the first and the last' (Rev. 1:8). Acknowledge without doubt that he who is the first cannot have anyone before him. Likewise, 'I am the Alpha and the Omega.'
4:28
Et sicut a lit­ tera nulla præcedit, ita ei Filium Dci nulli secundum constat esse, quia Deusset. 5. Quid respondendum iis qui Spiritum sanctum crea­ turam dicunt. Quid re spondebimus cis qui Spiritum sanctumc nt, aut, quod sceleratius cst, ministerialem magis quam Deum abrupta impie­ tate pronuntiant? Quomodo creatura dicitur, qui Do­ nnini creator ex Maria comprobatur, sicut legimus : Conceptus de Spiritu sancto, natus ex Maria virgine (Luc. i, 35)? Christus cnim non de substantia Spiritus sancti, sed de potenti a; ucc generatione, sect jus­ sione et benedictione conceptus est.
正如沒有任何字母在「阿爾法」之先，照樣，天主之子確定不居於任何位之後，因為他是天主。五、對那些稱聖神為受造物者當如何回答。對那些說聖神是受造物、或更邪惡地以魯莽的不虔宣稱他是服役者而非天主的人，我們該如何回答？他怎能被稱為受造物呢？他既被證明是那位由瑪利亞而生之主的創造者，正如我們所讀到的：「因聖神受孕，由童貞瑪利亞而生」（路一35）？因為基督並非由聖神的本體而受孕，而是藉他的權能；並非藉生育，而是藉命令與祝福而受孕。
And just as no letter precedes Alpha, so it is established that the Son of God is second to none, because he is God. 5. What is to be answered to those who call the Holy Spirit a creature. What shall we answer to those who say that the Holy Spirit is a creature, or, what is more wicked, with abrupt impiety pronounce him to be ministerial rather than God? How is he called a creature, who is proved to be the creator of the Lord from Mary, as we read: 'Conceived of the Holy Spirit, born of the Virgin Mary' (Luke 1:35)? For Christ was conceived not of the substance of the Holy Spirit, but by his power; nor by generation, but by command and by blessing.
4:29
Et sicut a Putre, ita etiam a Spiritu sancto ad redemptionem nostrae malitiæ destinatus est, ipso de se per Isaiam loquente, Misit me Parer et Spiritus ejus (Isai. XLVIII, 16). Si Spiritus sanctus minor creditur, quomodo se Filius sicut a Patre, ita etiam a Spiritu sancto missum esso testatur? Sp ritus sanctus ipsc locutus cst in Aposto­ lis, ipse efferbuit in Proph is, dicente beato apostolo Petro in Epi tola sua : Non , inquit, ex hominibus al­ lata est prophetia, sed Spiritu suncto inspirati locuti sunt sancti Dei homines (II Per. I , 21). Et Salvator in Matthæo ita ait ad discipulos suos : Non vos estis qui loquimini, aed Spiritus sanctus (Matth. x, 20).
正如他是由聖父，照樣也是由聖神被派遣來救贖我們的惡，他親自藉依撒意亞論到自己說：「聖父和他的神差遣了我」（依四十八16）。若聖神被信為較小的，聖子怎會作證說，他既是由聖父，照樣也是由聖神所差遣的呢？聖神親自在眾宗徒中說了話，他親自在眾先知裡燃燒，正如聖伯多祿宗徒在他的書信中所說：「預言，」他說，「並非由人而傳，而是天主的聖者受聖神的感動而說出的」（伯後一21）。救主在瑪竇福音中也如此對他的門徒說：「說話的不是你們，而是聖神」（瑪十20）。
And just as by the Father, so also by the Holy Spirit he was appointed for the redemption of our wickedness, he himself speaking of himself through Isaiah, 'The Father and his Spirit have sent me' (Isa. 48:16). If the Holy Spirit is believed to be less, how does the Son testify that he was sent, just as by the Father, so also by the Holy Spirit? The Holy Spirit himself spoke in the Apostles, he himself burned within the Prophets, as the blessed apostle Peter says in his Epistle: 'Prophecy,' he says, 'was not brought by men, but holy men of God spoke as they were inspired by the Holy Spirit' (2 Pet. 1:21). And the Saviour in Matthew speaks thus to his disciples: 'It is not you who speak, but the Holy Spirit' (Matt. 10:20).
4:30
Simili­ ter et David plenus Spiritu sancto, quis per eum lo­ queretur, manifesta voce pronuntiat, dicens : Audiam quid loquatur in me Dominus Deus (Psal. LXXXIV, 9). 6 Fides catholica, quam qui profitetur, beatitudinem adipiscitur, Hæc est, inquam, via lucis, cujus confes­ sioncaperitur ostium salutis. Itaque qui in hanc profcs­ sionem ingrediuntur, beatitudinem cjus adipiscuntur. Beatitudo ei qui confitetur Deum Patrem et Filium et Spiritum sanctum. Bratitudo ei qni confitetur solum Deum Patrem et Filium et Spiritum sanctum Beati­ tudo ei qui confitetur unum omnipotentem Deum Pa­ trem et Filium et Spiritum sanctum.
同樣，達味也充滿了聖神，以清晰的聲音宣告是誰藉他說話，說：「我要聽上主天主在我內所要說的」（詠八十四9）。六、公教信仰，凡宣認的人便獲得真福。我說，這就是光明的道路，藉著宣認這道路，救恩之門便開啟了。所以凡進入這宣認的人，便獲得其真福。願真福臨於凡宣認聖父、聖子與聖神為天主的人。願真福臨於凡宣認唯一天主——即聖父、聖子與聖神——的人。願真福臨於凡宣認唯一全能天主——即聖父、聖子與聖神——的人。
Likewise David too, full of the Holy Spirit, proclaims with a clear voice who it was that spoke through him, saying: 'I will hear what the Lord God will speak in me' (Ps. 84:9). 6. The Catholic faith, whoever professes which, obtains blessedness. This, I say, is the way of light, by the confession of which the door of salvation is opened. And so those who enter into this profession obtain its blessedness. Blessedness to him who confesses God the Father and the Son and the Holy Spirit. Blessedness to him who confesses one God, the Father and the Son and the Holy Spirit. Blessedness to him who confesses one almighty God, the Father and the Son and the Holy Spirit.
4:31
Beatitudo ei qui confitetur unum summum Deum Patrem et Filium et sanctum Spiritum. Beatitudo ei qui conlitelur unum Deum bonum Patrem et Filium et sanctum Spiritum sempiternum esse. Bcatitudo ei qui confiletur indivi­ sam csse substantiam I'atris et Filii et sancti Spiri­ tus. Beatitudo ci qui nihil addiderit vel minuerit in confessione unitæ naturæ deitatis Patris ct Filii et sancti Sp ritus. Beatitudo ei qui confitetur omnia bona facta fuisse a Patre et Filio et sancto Spiritu. Beatitudo ei qni confitetur unam æqualitatem in sem­ piterna plenitudine deitatis esse Patris et tilii et sancti Spiritus.
願真福臨於凡宣認唯一至高天主——即聖父、聖子與聖神——的人。願真福臨於凡宣認唯一良善天主——即聖父、聖子與聖神——為永恆的人。願真福臨於凡宣認聖父、聖子與聖神的本體不可分割的人。願真福臨於凡在宣認聖父、聖子與聖神合一的神性本性時，既不增添也不減少任何事物的人。願真福臨於凡宣認一切美善之物皆由聖父、聖子與聖神所造成的人。願真福臨於凡宣認聖父、聖子與聖神在神性永恆的圓滿中有同一同等性的人。
Blessedness to him who confesses one supreme God, the Father and the Son and the Holy Spirit. Blessedness to him who confesses one good God, the Father and the Son and the Holy Spirit, to be everlasting. Blessedness to him who confesses that the substance of the Father and of the Son and of the Holy Spirit is undivided. Blessedness to him who adds nothing to nor diminishes anything in the confession of the united nature of the deity of the Father and of the Son and of the Holy Spirit. Blessedness to him who confesses that all good things were made by the Father and the Son and the Holy Spirit. Blessedness to him who confesses that there is one equality in the everlasting fullness of the deity of the Father and of the Son and of the Holy Spirit.
4:32
Beatitudo ei qni secundum singula nomina Trinitatis, id est, Patris ct Filii et sancti Spi­ ritus, proprias tantum personas distinctas esse con- 7. Maledictiones omnium male credentium. Unde opor­ tuit nos ostendere cis, quos edent vix suæ fructus, et maledictiones omnium male credentium; sicut scriptum est, Maledictus omnis qni non obaudierit verba libri hujus, ut faciat ea in corde suo (Deus. XXVII,26). Maledictus qui Patris ct Filii et sancti Spiritus unam sempiternam substantiam esse non confitctur. Maledictus qui socun­ dum tres personas tres divisas substantias in his esse confitetur. Malcdictus qui tria principia in hac corum unitate sempiterna deitatis esse confitetur.
願真福臨於凡按聖三的各別名稱——即聖父、聖子與聖神——只承認其固有位格為彼此分別的人。七、凡持錯誤信仰者的詛咒。因此，我們理當向他們——那些幾乎不能被自己的果實所餵養的人——指出凡持錯誤信仰者的詛咒；正如經上所記：「凡不遵行這書上的話、不在心中實行的，都是可咒罵的」（申二十七26）。凡不宣認聖父、聖子與聖神的本體是唯一而永恆的，該受詛咒。凡宣認在這三者中，按三個位格有三個分開的本體的，該受詛咒。凡宣認在這永恆神性的合一中有三個本原的，該受詛咒。
Blessedness to him who, according to the several names of the Trinity, that is, of the Father and of the Son and of the Holy Spirit, confesses that only the proper persons are distinct. 7. The curses of all who believe wrongly. Hence it was fitting for us to show them, whom the fruits of their own hardly nourish, also the curses of all who believe wrongly; as it is written, 'Cursed is everyone who does not obey the words of this book, so as to do them in his heart' (Deut. 27:26). Cursed is he who does not confess that the substance of the Father and of the Son and of the Holy Spirit is one and everlasting. Cursed is he who confesses that in these, according to three persons, there are three divided substances. Cursed is he who confesses that in this their unity of everlasting deity there are three principles.
4:33
Maledictus qui solum verum Deum Patrem, et unicum verum Deum Filium , et unicum verum Dcum sanctum Spi­ ritum non confitetur Maledictus qni unicum nomen in dcitate Trinitatis esse non confitetur. Maledictus qui indivisam deitatem Patris et Filii et sancti Spiri­ tus non confitctur. Maledictus qui propter tria nomina personarum tres deos aut tres dominos aut Ires spi­ ritus conlitclur. Maledictus qui secundum singulas personas trina nomina tantum distincta Patris et Filii ct sancti Spiritus non confitetur. Maledictus qui unam personam eorum esse confitetur. Maledictus qui quem Patrem dicit, hunc eumdem et Filium esse designat. Maledictus qui Patrem natum.
凡不宣認唯獨聖父是真天主、唯獨聖子是那唯一真天主、唯獨聖神是那唯一真天主的，該受詛咒。凡不宣認在聖三的神性中有一個名稱的，該受詛咒。凡不宣認聖父、聖子與聖神不可分割的神性的，該受詛咒。凡因位格的三個名稱而宣認三個神、或三個主、或三個神靈的，該受詛咒。凡不宣認按各別位格只有聖父、聖子與聖神那三重分別的名稱的，該受詛咒。凡宣認他們只有一個位格的，該受詛咒。凡宣稱他所稱為聖父的、同一位也是聖子的，該受詛咒。凡宣認聖父是被生的，該受詛咒；
Cursed is he who does not confess the Father alone to be the true God, and the Son alone to be the one true God, and the Holy Spirit alone to be the one true God. Cursed is he who does not confess that there is one name in the deity of the Trinity. Cursed is he who does not confess the undivided deity of the Father and of the Son and of the Holy Spirit. Cursed is he who, on account of the three names of the persons, confesses three gods or three lords or three spirits. Cursed is he who does not confess that, according to the several persons, there are only the threefold distinct names of the Father and of the Son and of the Holy Spirit. Cursed is he who confesses that there is one person of them. Cursed is he who declares that the one whom he calls Father is the same to be also the Son. Cursed is he who confesses the Father to be born,
4:34
aut incarnatum , aut passum esse confitetur. Malcdictus qui inenarrabiliter Filium ct vere natum de substantia Patris esse non confitetur. Maledictus qui hanc nativitatem factam vel creatam vel conditam esse confitetur. Maledictus qui verum Filium Dei ex voluntate tantum dicit esse, et non potius de nativitate. Maledictus qui dicit, Erat tempus quando non erat Filius. Maledictus qui hanc nativitatem ex nullis exstantibus non confletur, qnod Græci i? ούϰ δντων appellant. Maledictus qui divinita­ lem Filii Dei dicit initium habere de tempore, ortum ex nihilo, nomen quasi adoptionis ex altero. Maledictus qui unum de uno, H'ilium de Patre generatum non con­ fitetur.
或宣認聖父是成了肉身的、或是受苦的，該受詛咒。凡不宣認聖子是以不可言喻的方式、真實地由聖父的本體所生的，該受詛咒。凡宣認這誕生是被造、被創、被立的，該受詛咒。凡說真天主之子只是憑旨意而存在、而非憑誕生而存在的，該受詛咒。凡說「曾有一段時候聖子並不存在」的，該受詛咒。凡不宣認這誕生並非出於任何先前存在之物——希臘人稱之為「出於無有」（ex ouk onton）——的，該受詛咒。凡說天主之子的神性在時間中有開端、由無有而起源、其名如同從別處收養而來的，該受詛咒。凡不宣認「由一位而出的一位」、聖子由聖父所生的，該受詛咒。
or to have become incarnate, or to have suffered. Cursed is he who does not confess that the Son was ineffably and truly born of the substance of the Father. Cursed is he who confesses that this nativity was made or created or founded. Cursed is he who says that the true Son of God exists only by will, and not rather by nativity. Cursed is he who says, 'There was a time when the Son was not.' Cursed is he who does not confess that this nativity is from no pre-existing things, which the Greeks call 'ex ouk onton.' Cursed is he who says that the divinity of the Son of God has a beginning in time, an origin from nothing, a name as though of adoption from another. Cursed is he who does not confess one from one, the Son begotten of the Father.
4:35
Maledictus qui impassibiliter Filium natnm de Patre non confitetur. Maledictus qui dicit, Fuit ali. quando Pater sinc Filio. Maledictus qui non confitetur ante omne principium vel initiuin semper fuisse Filium cum Patre. Maledictus qui immortalem deitatem Filii Dei non confitetur. Maledictus qui de sempiterno Filio dicit, Non erat antequam de Maria nasceretur. Maledictus qui unitam deitatem Patris et Filii et sau­ cti Spiritus, ex charitate concordi:c tantum esse pro­ fitetur, ct non magis per hanc ipsam unitam divini­ tatem. Maledictus qui unitam deitatem in Ires has personas esse non confitetur.
凡不宣認聖子是以不受苦的方式由聖父所生的，該受詛咒。凡說「曾有一時聖父沒有聖子」的，該受詛咒。凡不宣認在一切本原或開端之先，聖子常與聖父同在的，該受詛咒。凡不宣認天主之子有不朽神性的，該受詛咒。凡論到永恆的聖子而說「他在由瑪利亞而生之前並不存在」的，該受詛咒。凡宣稱聖父、聖子與聖神合一的神性只是出於和諧的愛德、而非藉這合一的神性本身的，該受詛咒。凡不宣認這合一的神性存在於這三個位格中的，該受詛咒。
Cursed is he who does not confess that the Son was born of the Father impassibly. Cursed is he who says, 'There was once a Father without a Son.' Cursed is he who does not confess that before every beginning or origin the Son always was with the Father. Cursed is he who does not confess the immortal deity of the Son of God. Cursed is he who says of the everlasting Son, 'He was not before he was born of Mary.' Cursed is he who professes that the united deity of the Father and of the Son and of the Holy Spirit is only from the charity of concord, and not rather through this very united divinity. Cursed is he who does not confess that the united deity exists in these three persons.
4:36
Maledictus qui adversus vigorem et censuram divinæ Scriptura?, hunc Deum verum Spiritum paracletum, aut filium Patris 1, vel certe facturam Osurpat debere conlilcri. Maledictus qui Filium Dei Deum verum et hominem verum de Maria virgine nuper natum pro nostra salute nun con­ fitetur. Maledictus qui Filium Dci hominem tantum­ modo solitarium vel purum tantummodo confitetur. Maledictus qui Deum Dei Filium sempiternum de as- sumptione hominis nnper hoc principium habere assignat. Maledictus qui deitatem ejus passam esse conlitetur. Maledictus qui incomparabilem deitatem Trinitatis proprie ad hominis lineamenta esse confi­ tetur, dum scriptum inveniamus :
凡違背神聖經典的權威與譴責，僭妄主張這位真天主——保惠師聖神——必須被宣認為聖父之子、或竟為受造之物的，該受詛咒。凡不宣認天主之子、真天主又真人、為我們的救恩最近由童貞瑪利亞而生的，該受詛咒。凡宣認天主之子只是一個孤獨的人、或只是一個純然的人的，該受詛咒。凡主張永恆天主、天主之子，只是從取了人性才有這開端的，該受詛咒。凡宣認他的神性曾受苦的，該受詛咒。凡宣認聖三無可比擬的神性確切地符合一個人的輪廓的，該受詛咒，因為我們見經上記載：
Cursed is he who, against the force and censure of divine Scripture, usurps that this true God, the Spirit the Paraclete, must be confessed either as the Son of the Father, or indeed as a thing made. Cursed is he who does not confess the Son of God, true God and true man, recently born of the Virgin Mary for our salvation. Cursed is he who confesses the Son of God to be merely a solitary man, or merely a mere man. Cursed is he who assigns that the everlasting God the Son of God has this beginning only from the assumption of manhood. Cursed is he who confesses that his deity suffered. Cursed is he who confesses that the incomparable deity of the Trinity is properly conformed to the lineaments of a man, since we find it written:
4:37
quia non sit illi similis qnisquam Dcus in cœlo sursum et in terra deor­ sum (III Reg. vtn, 25). SERMO CCXXXV (aj. Le Fide catholica, in (b). 1. Deus unus non solitarius. Spiritus sanctus a Patre rt Filio. Filius a Patre natura, non voluntate, genitus. Credimus in unum Deum, Patrem om nipotentem, et unigenitum Filium ejus Jesum Christum, Deum et Do­ minum salvatorem nostrum, et Spiritum sanctum Deum t. Non tres deos, sed Patrem et Filiuin ct Spi­ riluin sanctum unum Deum colimus et confitemur. Non sic unum Deum quasi solitarium ; nec enm de­ nique qui ipsc sibi pater sit, ipse et filius;
「上天下地沒有一個神能與你相比」（列上八23）。第二三五篇講道。論公教信仰，三。一、天主是唯一的，卻非孤獨的。聖神出於聖父與聖子。聖子是聖父按本性、而非按旨意所生的。我們信唯一天主，全能的聖父，和他的獨生子耶穌基督——天主和主、我們的救主——並聖神天主。我們所欽崇、所宣認的不是三個神，而是聖父、聖子與聖神，唯一天主。並非如同孤獨的唯一天主；也不是那位自己作自己父親、又自己作自己兒子的；
that there is no God like him, in heaven above and on earth beneath (1 Kings 8:23). SERMON 235. On the Catholic Faith, III. 1. God is one, not solitary. The Holy Spirit is from the Father and the Son. The Son is begotten of the Father by nature, not by will. We believe in one God, the Father almighty, and his only-begotten Son Jesus Christ, God and Lord our Saviour, and the Holy Spirit, God. We worship and confess not three gods, but the Father and the Son and the Holy Spirit, one God. Not one God as though solitary; nor him, in short, who is himself his own father, himself also his own son;
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