偽奧古斯丁

講道與短論第 4 章第 3/28 段

拉丁文原文．35 節．部分字詞可點開查義．本章太長已分段，此段為 4:75–4:109（全章共 1006 節）

4:75

Cumque intuerentur in cælum euntem illum, ecce duo viri steterunt juxta il tos in vestibus albis; qui et dixerunt: Viri Galiiæi, quid hic statis aspicientes in coelum ? hic Jesus qni assumptus est a vobis in cælum , sic veniet quemadmodum vidistis eum euntem in coelum (Act. I, 10, 11). Ad hunc ergo adventum Domini nostri Jesu Christi parati simus, fratres dilectissimi, et timeamus ne ille nos non tales inveniat, qualcs voluit inveuirc : qui omnia pro nobis esl passus, ut nos inveniret tales, qnibus non suppli cia inferret, sed prænia redderet sempiterna. Ad quæ vos Dominus ac Deus gratia sua adjutos dignetur adducere; cui est gloria in saecula saeculorum. Amen. SERMO CCXXXIX (a).

當他們注視著祂升天時，看，有兩個穿白衣的人站在他們旁邊，也說：加里肋亞人，你們為什麼站著望天呢？這位離開你們被接升天的耶穌，你們怎樣看見祂升天，祂也要怎樣降來（宗一10-11）。至愛的弟兄們，所以讓我們為我們的主耶穌基督的這次降來作好準備，讓我們畏懼，免得祂發現我們不是祂所願我們被發現的樣子：祂為我們受了一切，好使祂發現我們配得的不是刑罰，而是永遠的賞報。願我們的主、我們的天主藉祂的恩寵樂於領你們到那裡；願榮耀歸於祂，直到萬世之世。阿們。第二三九篇講道。

And while they were gazing at Him going into heaven, behold, two men stood beside them in white garments, who also said: Men of Galilee, why do you stand looking into heaven? This Jesus, who has been taken up from you into heaven, shall so come as you have seen Him going into heaven (Acts 1:10-11). For this coming, therefore, of our Lord Jesus Christ let us be prepared, most beloved brethren, and let us fear lest He find us not such as He willed us to be found: He who suffered all things for us, that He might find us such as to bring us not punishments, but to render everlasting rewards. To which may our Lord and God deign to lead you, helped by His grace; to whom be glory unto ages of ages. Amen. SERMON 239.

4:76

De Symbolo, III : seu de Spirilu sancto, quod ejusdem sit substantiæ atque deitatis, cujus est Pater et Filius (6). 1. Spiritussanctus probatur esse Deus, testimo- Christi, Petri, et Pauli. Ordinem Symboli, fratres dilectissimi, in quo totius fidei nostræ sacramcnia consistunt, nos adjuvante Deo perseveramus absol vere. Et, quod bene vos meminisse arbitror, quid de Patre Deo , quid etiam de Filio æque Deo sentire de - bemus, quantum instructioni vestræ, ut puto, opus esi, sufficienter ostendimus : nunc restat ut eliam de sancti Spiritus deitate dicamus. Hic enim est ordo Symboli, ut post Patris Filiique personam sancti Spi ritus confessio subsequatur.

論信經，其三：或論聖神，祂與聖父及聖子同具一體與神性。一、藉基督、伯多祿與保祿的見證，證明聖神是天主。至愛的弟兄們，我們憑天主的助佑，繼續闡明信經的次序，我們整個信仰的奧蹟都在其中。並且，正如我想你們清楚記得的，我們已就你們所需的教導，充分地指明了我們對天主聖父應持守的道理，以及對同樣是天主的聖子應持守的道理：如今剩下的，就是我們也要論及聖神的神性。因為這是信經的次序，即在聖父與聖子的位格之後，隨即是對聖神的宣認。

On the Creed, III: or concerning the Holy Spirit, that He is of the same substance and deity as the Father and the Son. 1. The Holy Spirit is proved to be God, by the testimony of Christ, Peter, and Paul. The order of the Creed, most beloved brethren, in which the mysteries of our whole faith consist, we persevere, with God's help, to unfold. And, as I think you well remember, we have, as I suppose, sufficiently shown—as much as is needful for your instruction—what we ought to hold concerning God the Father, and what also concerning the Son who is equally God: now it remains that we should also speak of the deity of the Holy Spirit. For this is the order of the Creed, that after the person of the Father and the Son the confession of the Holy Spirit should follow.

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Tunc enim prodest in Patrem et Filium credidisse, cum etiam Spiritum sanctum eadem fidei veneratione credideris. Hanc si quidem sanctae fidei normam ipse Dominus noster Jesus Christus instruxit, et ncmo nisi impius de ea Ii dci catholicae regula dubitat , quam ille dictavit cui fides ipsa debetur. Ipse ergo Dominus noster Jesus Christus , cum jam glorificatus resurrexit a mortuis, in cœlum ascensurus ad Patrem, hæc sacramenta fi dei discipulis, id est, Apostolis dereliquit. Ait enim : Euntes baptizate omnes gentes in nomine Patris, et Fi lu, et Spiritus sancti, docentes eoa servare omnia quæ cumque mandavi vobis (Matth. XXVIII, 19, 20).

因為惟有當你也以同樣的信德敬禮信了聖神，先前信了聖父與聖子才有益處。這神聖信仰的準則，是我們的主耶穌基督親自所立，除了不虔敬者，無人會懷疑祂所口授的那公教信仰的規則，因為信仰本身正是應歸於祂的。所以我們的主耶穌基督自己，當祂榮耀地從死者中復活、將要升天到聖父那裡時，把這些信仰的奧蹟留給了祂的門徒，即宗徒們。因為祂說：你們去使萬民成為門徒，因父及子及聖神之名給他們授洗，教訓他們遵守我所吩咐你們的一切（瑪二八19-20）。

For it then profits to have believed in the Father and the Son, when you have also believed in the Holy Spirit with the same veneration of faith. This norm of holy faith our Lord Jesus Christ Himself instituted, and no one but the impious doubts of that rule of the catholic faith which He dictated, to whom faith itself is owed. Therefore our Lord Jesus Christ Himself, when now glorified He rose from the dead, about to ascend into heaven to the Father, left these mysteries of faith to His disciples, that is, to the Apostles. For He says: Going, baptize all nations in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all things whatsoever I have commanded you (Matt. 28:19-20).

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Rerum ipsarum dictat effectus , ut trium in una deitate per sonarum potentiam credamus : et quemadmodum Pa ler, in cujus nomine baptizamur, Deus est; ita etiam Spiritus sanctus, in cujus nomine baptizamur, Dcus est. De quo certe beatus Petrus apostolus absolutis sime pronuntiavit, dicens ad Ananiam , Cur tentavit satanas cor tuum, mentiri te Spiritui sancto ? et paulo :poNtt, Non es mentitus homini, sed Deo (Act. v, 5, 4). Apertissime quem Spiritum sanctum dixerat, hunc postea Deum nominavit. Et beatus apostolus Paulus : Nemo potest dicere, Dominus Jesus, nisi in Spiritu sancto. Divisiones gratiarum sunt, idem autem Spiritus ; et divisiones ministrationum sunt, idem vero Dominus ;

這些事情本身的實效指示我們，該當相信一個神性內三個位格的大能：正如聖父——我們奉祂的名受洗——是天主，同樣聖神——我們奉祂的名受洗——也是天主。關於祂，蒙福的宗徒伯多祿確曾極其明確地宣告，對亞納尼亞說：為什麼撒殫誘惑了你的心，使你欺騙聖神呢？稍後又說：你不是欺騙了人，而是欺騙了天主（宗五3-4）。他極其公開地把他先前所稱的聖神，稱作天主。蒙福的宗徒保祿也說：除非在聖神內，沒有人能說：耶穌是主。恩寵雖有區別，卻是同一的聖神；職務雖有區別，卻是同一的主；

The effect of these very things dictates that we should believe in the power of three persons in one deity: and just as the Father, in whose name we are baptized, is God, so also the Holy Spirit, in whose name we are baptized, is God. Concerning whom certainly the blessed Apostle Peter most plainly declared, saying to Ananias: Why has Satan tempted your heart, that you should lie to the Holy Spirit? and a little later: You have not lied to man, but to God (Acts 5:3-4). Most openly he named as God the One whom he had called the Holy Spirit. And the blessed Apostle Paul: No one can say, Lord Jesus, except in the Holy Spirit. There are divisions of graces, but the same Spirit; and there are divisions of ministries, but the same Lord;

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et divisiones operationum sunt idem vero Deus qui ope ratur omnia in omnibus (I Cor. XII, 5-6). Hic quoque quam evidenter Vas electionis, quem Spiritum san ctum nominaverat, eumdem esse Deum dixit ac Do minam, operantem ex propria potestate quod vult. -a. Non eat Filio minor, cujus offensa tam gravis. Qui et a Patre procedit. Hic est Spiritus sanctus, in quem peccare usque adeo sacrilegum est, ut nec hic, nec in futuro judicio remittatur. Sic enin ipse Domi nus noster Jesus Christus iu Evangelio loquitur: Qui- cumque dixerit verbum contra Filium hominis, remittetur illi ; qui autem dixerit contra Spiritum sanctum, non re illi in hoc sæculo, neque in futuro (Matth. XII, 52).

工作雖有區別，卻是同一的天主，是祂在眾人身上行一切事（格前十二4-6）。在此，這揀選的器皿又何等明顯地把他先前所稱的聖神，稱作天主與主，是祂憑自己的大能行祂所願的。二、聖神不亞於聖子，褻瀆祂的罪何等沉重。祂也由聖父發出。這就是聖神，褻瀆祂是如此褻聖的罪，以致無論今世或來世的審判都不得赦免。因為我們的主耶穌基督自己在福音中如此說：凡出言干犯人子的，還可得赦免；但凡出言干犯聖神的，今世來世都不得赦免（瑪十二32）。

and there are divisions of operations, but the same God who works all things in all (1 Cor. 12:4-6). Here too how evidently did the Vessel of election name as God and Lord the One whom he had called the Holy Spirit, working of His own power what He wills. 2. He is not less than the Son, whose offense is so grave. He also proceeds from the Father. This is the Holy Spirit, to sin against whom is so sacrilegious that it is remitted neither here nor in the judgment to come. For thus our Lord Jesus Christ Himself speaks in the Gospel: Whosoever shall speak a word against the Son of man, it shall be remitted him; but whosoever shall speak against the Holy Spirit, it shall not be remitted him, neither in this world, nor in that to come (Matt. 12:32).

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Hic est Spiritus sanctus, quem Dominns no ster ascensurus adPatremdiscipulis suis repromittit, dicens : autem renerit Paracletus, quetn ego mit tam vobis a Patre spiritum veritatis, qui a Patre meo procedit, ipse testimonium perhibebit de de su perius ait, Paracletus autem Spiritus sanctus, quem mit tet Pater in nomine meo, ipse vos docebit omnia (Joan. XV, 26 ; XIV, 26). Ipse ergo Spiritus sanctus, quem mittit Pater in nomine mco, qui ei Patre procedit, ostenditur unius cum Patre et Filio qui esse substantiæ. 3. Cujus ob adventum expedit Christi discessus EI diligenter attendite, qnod ad discipulos suos rursus idem Dominus ait: Expedit vobis ut ego vadam :

這就是聖神，我們的主將要升到聖父那裡時，應許給祂的門徒，說：但當那護慰者，即我要從父那裡給你們派遣的真理之神來到時，那由我父所發出的，祂要為我作證；祂在上文也說：但那護慰者，即父因我的名所要派遣的聖神，祂要教訓你們一切（若十五26；十四26）。所以聖神自己，即父因我的名所派遣、由父所發出的，被顯明與聖父及聖子同具一體。三、為了祂的來臨，基督的離去是有益的。你們要用心留意同一位主再次對祂的門徒所說的話：我去為你們有益：

This is the Holy Spirit whom our Lord, about to ascend to the Father, promised to His disciples, saying: But when the Paraclete comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from my Father, He shall bear witness of me; and above He says: But the Paraclete, the Holy Spirit, whom the Father will send in my name, He shall teach you all things (John 15:26; 14:26). Therefore the Holy Spirit Himself, whom the Father sends in my name, who proceeds from the Father, is shown to be of one substance with the Father and the Son. 3. For whose coming Christ's departure is expedient. And attentively heed what the same Lord again says to His disciples: It is expedient for you that I go away:

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nam si non abiero, Paracletus non veniet ad vos; si autem abiero, mittam eum ad vos (ld. XVI, 7). Hoc quod dicitur mil tam, non ctum ; minorem, quod absit, indicat Spiritum san ctum; sed simpliciterabsque adulatione unitatem al queconcordiam indicat voluntatis. Attendite autem a iod dixit Expedit vobis ut ego vadam : nam si non abiero, Paracletus non veniet ad vos. Quomodo expe dit discipulis ut ab illis Cbrisius ascendat ad Pa trem , si minor est me qui pro Christo ;.d disci pulos est mittendus? Sed expedit discipulis ut ab eis Christus ascendat, quia :equalis est Patri et Filio Spiritus sancius, qui ad discipulos venturus esse pro mittitur.

因為我若不去，那護慰者就不會到你們這裡來；我若去了，就要把祂派遣到你們這裡（若十六7）。這裡所說的「我要派遣」，並不表示聖神是較小的——絕非如此——而只是毫無諂媚地表示意志的合一與和諧。但你們要留意祂所說的：我去為你們有益；因為我若不去，那護慰者就不會到你們這裡來。若那要代替基督被派到門徒那裡的一位小於祂，門徒又怎會因基督從他們那裡升到聖父而得益處呢？但門徒因基督從他們那裡升去而得益處，正因為那應許要來到門徒這裡的聖神與聖父及聖子同等。

for if I do not go, the Paraclete will not come to you; but if I go, I will send Him to you (John 16:7). This that is said, I will send, does not indicate that the Holy Spirit is lesser—far be it—but simply, without flattery, indicates a unity and concord of will. But attend to what He said: It is expedient for you that I go away; for if I do not go, the Paraclete will not come to you. How is it expedient for the disciples that Christ should ascend from them to the Father, if He who is to be sent to the disciples in Christ's stead is lesser than He? But it is expedient for the disciples that Christ should ascend from them, because the Holy Spirit who is promised to come to the disciples is equal to the Father and the Son.

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Quod autem Paracletus dicitur Spiritus san ctus, proprietas opcrationis ejus exprimitur. Paracle tus euim græcum verbum est, quod latine dicitur Consolator. Et bene ipse nro Christo ad discipulos mittitur, ut eos consoletur inter omnes tribulationes, quas Christi emat confessione passuri. Ilis creo fra tresdilectissimi, divinarumScripiurarum testimoniis instructi,Spiritum sanctum esse æqualem Patri et Fi lio, tota fideiperfectione fateamur. Quia enim Deum Patrem,DeumFilium, Deum Spiriium sanctum in Scripturis divinis legimus ; quemadmodum non possu mus de PatrisCl Filii, ita nec de sancti Spiritus deitat dubitare. i.

但聖神被稱為「護慰者」，正表達了祂運作的特性。因為「Paraclete（護慰者）」是一個希臘字，拉丁文譯作「Consolator（安慰者）」。祂被派來代替基督到門徒那裡是何等恰當，好使祂在他們為宣認基督而將要承受的一切患難中安慰他們。所以，至愛的弟兄們，既受了神聖經文這些見證的教導，讓我們以信德完全的圓滿，宣認聖神與聖父及聖子同等。因為我們既在神聖經文中讀到天主聖父、天主聖子、天主聖神，正如我們不能懷疑聖父與聖子的神性，同樣我們也不能懷疑聖神的神性。

But in that the Holy Spirit is called Paraclete, the property of His operation is expressed. For Paraclete is a Greek word, which in Latin is called Consolator (Comforter). And well is He Himself sent to the disciples in Christ's stead, that He may console them amid all the tribulations which they are to suffer for the confession of Christ. Therefore, most beloved brethren, instructed by these testimonies of the divine Scriptures, let us with the whole perfection of faith confess the Holy Spirit to be equal to the Father and the Son. For since we read in the divine Scriptures of God the Father, God the Son, God the Holy Spirit, just as we cannot doubt of the deity of the Father and the Son, so neither can we doubt of the deity of the Holy Spirit.

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In Trinitate tria nomina, tres personæ, deitas una Absit autem et longe a christianis mentibiis polluta gentilis ci roris impiclas, ut trium in una deitate per sonarum confessione tres dens videamur fateri. Absit ioc, inquam, et procul a piorum mentibus excluda tur. Et nos enim juxta sanctæ, ut ostendimus, Scri pturæ auctoritatem, nominum tantummodo ac perso narum distinctionem in Trinitate facimus; deitatem vero unam indivisibilem confitemur : ipsa est in Pa tre, ipsa in Filio, ipsa in Spiritu sancto una et perfc ca divinitas. Non ergo tres deos dicimus, qui unam divinitatemfatemur. Non euim obliti sumus divinam Scripturam dicentem,Audi, Israel; Dominus Deus tuus Dcus unus eat (Deut.

在三位一體內有三個名號、三個位格、一個神性。但願外教錯謬那玷污的不虔，遠離基督徒的心靈，免得我們因宣認一個神性內三個位格，而彷彿承認三個神。我說，願這遠離，並被隔絕於虔敬者的心靈之外。因為我們也照著神聖經文的權威（如我們所指明的），在三位一體內只作名號與位格的區分；但我們宣認一個不可分的神性：這同一神性在聖父內，同一在聖子內，同一在聖神內，是唯一而完全的神性。所以我們這些宣認一個神性的人，並不說三個神。因為我們沒有忘記神聖經上所說的：以色列，你要聽：上主你的天主是唯一的天主（申六4）；

In the Trinity there are three names, three persons, one deity. But far, far from Christian minds be the polluted impiety of gentile error, that by the confession of three persons in one deity we should seem to profess three gods. Far be this, I say, and let it be shut out far from the minds of the pious. For we too, according to the authority of the holy Scripture, as we have shown, make in the Trinity only a distinction of names and of persons; but we confess one indivisible deity: the very same is in the Father, the same in the Son, the same in the Holy Spirit, one and perfect divinity. We do not therefore say three gods, we who confess one divinity. For we have not forgotten the divine Scripture that says: Hear, O Israel; the Lord your God is one God (Deut. 6:4);

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VI, 4); et rursus, Dominus Deus hic est in cælo .tirsum, et in terra deorsum, et non est alius nisi ipse (Id. IV, 39). Non, inquam, obliti sumus unumDeum essequem utique Scriptura testante co gnovimus. Sed inter duos errores et maximos hære ticosadfidei veritatem dirigimur, ut nec cum Genti libus numerum in deitate faciamus, nec cum Judæis mysterium in Trinitate negemus : sed existere Patrem exislere Filium, existere Spiritum sancium in persu narum proprietate credentes, unitatem deitatis in Tri nitate veneremur; id est, ut tres personas, Patris scilicet et et SPiritus sancti. unum esse dica mus Deum: cui est honoret gloria in sæcula sæculo rum. Amen. SERMO CCXL (a).

又說：上主，惟有祂在天上是天主，在地下也是天主，除祂以外，再沒有別的（申四39）。我說，我們沒有忘記天主只有一個，這確是我們藉聖經的見證所認識的。但在兩種錯謬——而且是最大、最異端的錯謬——之間，我們被引向信仰的真理，好使我們既不像外教人在神性中計數，也不像猶太人否認三位一體中的奧蹟：而是相信聖父存在、聖子存在、聖神在位格的特性中存在，讓我們敬禮三位一體中神性的合一；也就是說，我們該說三個位格，即聖父、聖子與聖神，乃是唯一的天主：願尊榮與榮耀歸於祂，直到萬世之世。阿們。第二四〇篇講道。

and again: The Lord He is God in heaven above, and on earth beneath, and there is no other besides Him (Deut. 4:39). We have not, I say, forgotten that there is one God, whom indeed we have come to know by the testimony of Scripture. But between two errors, and those the greatest and most heretical, we are directed to the truth of faith, so that neither with the Gentiles do we make a number in the deity, nor with the Jews do we deny the mystery in the Trinity: but believing that the Father exists, that the Son exists, that the Holy Spirit exists in the property of persons, let us venerate the unity of deity in the Trinity; that is, that we should say the three persons, namely of the Father and of the Son and of the Holy Spirit, to be one God: to whom be honour and glory unto ages of ages. Amen. SERMON 240.

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De Symbolo IV, (b). 1. Quid quisque apostolus de Symbolo composuit. Remissiones peccatorum septem. Decimo die post ascen sionem, discipulis præ timore Judæorum congregatis, Dominus promissum Paracletum misit; quo veniente ut candens ferrum inflammati, omniumque linguarum peritia repleti, Symbolum composuerunt. Petrus dixit, Credo in Deum Patrem omnipotentem. Uhi dicit Pa trem, intelligitur Filius, intelligilurelSpiritus: utrius que etenim harum trium personarum substantia in separabilis. Omnipotentem dicit, quia cnm ei nihil sit impossihile. malum non potest; quia si posset, omni potens non esset. Creatorem caeli ct terræ : per I'a- trem omnia significai.

論信經，其四。一、各宗徒對信經所編纂的部分。罪的赦免有七種。升天後第十日，門徒因害怕猶太人聚集在一起，主派遣了所應許的護慰者；祂一來到，他們便如燒紅的鐵般被點燃，充滿了通曉萬國語言的能力，於是編纂了信經。伯多祿說：我信全能者天主聖父。他說「父」，便暗含了子，也暗含了神：因為這三個位格中每一位的本體都是不可分的。他說「全能」，是因為既然對祂沒有不可能的事，祂便不能行惡；因為若祂能行惡，祂就不是全能的了。「天地的創造者」：他藉「父」表明了萬有。

On the Creed, IV. 1. What each apostle composed of the Creed. There are seven remissions of sins. On the tenth day after the ascension, when the disciples were gathered together for fear of the Jews, the Lord sent the promised Paraclete; at whose coming, inflamed like glowing iron, and filled with skill in all tongues, they composed the Creed. Peter said: I believe in God the Father almighty. Where he says Father, the Son is understood, and the Spirit is understood: for the substance of each of these three persons is inseparable. He says almighty, because since nothing is impossible to Him, He cannot do evil; for if He could, He would not be almighty. Creator of heaven and earth: through the Father he signifies all things.

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Andreas dixit, £t in Jesum Christum Filium ejus. Jesus nomen proprium inter pretatur Salvator; Christus appellativum, hebraice dicitur Unctus ; ungi euim Prophetæ et reges sole bant. Unicum Dominum nostrum. Unicum dicit se cundum naturam : Adam ei Eva eliam Dei filii sum, sed adoptivi. Jacobus dixit, Qui conceptusestdeSpi ritu sancto: non quod Spiritus pater ejus fueril; sed quod per administrationem Spiritus sancti, et co eo operante in fide Mariæ conceptus est. Natus ex Maria virgiue; quae virgo concepii, et virgo peperit, virgo que permansit. Joannes dixit, Passus sub Pontio Pi lato : hoc dicit, ne in alium Christum credamus, nisi in illum, qui in tempore Pilati passus est;

安德肋說：也信祂的兒子耶穌基督。「耶穌」是專有名詞，解作「救主」；「基督」是稱謂名詞，希伯來文稱作「受傅者」；因為先知和君王素來要受傅油。「我們唯一的主」。他說「唯一」是按本性而言：亞當和厄娃也是天主的子女，卻是義子。雅各伯說：祂由聖神受孕——並非說聖神是祂的父親，而是說藉聖神的作為，並在瑪利亞的信德中與祂合作，祂受了孕。「由童貞瑪利亞而生」：她作為童貞女受孕，作為童貞女生產，並仍保持童貞。若望說：「在般雀·比拉多執政時受難」：他這樣說，免得我們信任何別的基督，而只信那在比拉多時代受難的那一位；

Andrew said: And in Jesus Christ His Son. Jesus, a proper name, is interpreted Saviour; Christ, an appellative, is said in Hebrew Anointed; for Prophets and kings were wont to be anointed. Our only Lord. He says only according to nature: Adam and Eve also are sons of God, but adoptive. James said: Who was conceived of the Holy Spirit—not that the Spirit was His father, but that by the administration of the Holy Spirit, and with Him cooperating in the faith of Mary, He was conceived. Born of the Virgin Mary: who as a virgin conceived, and as a virgin bore, and as a virgin remained. John said: Suffered under Pontius Pilate: he says this, lest we believe in any other Christ than in Him who suffered in the time of Pilate;

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nam mulli, sicut ait, antichristi falso dicent, Ego sum Christus (Matth. XXIV, 24). Crucifixus, mortuus, et sepultus, secundum carnem : ad hoc nalus est ut crucifigeretur, ad hoc crucifixus ut moreretur, ad hoc mortuus ut resurgeret, ad hoc resurrexit ut nos justificaret. Tho mas dixit, Descendit ad inferna : Id est, in anima co mitante divinitatem, corpore vero in sepulcro quie scente. Tertia die resurrexit a mortuis; ut uobis exem plum et fidem resurrectionis ostenderet. Jacobus dixit, Ascendit ad cœlos : in ipsa carne, in qua natus cst et passus, ill ipsa resurrexit et victor ciclos ascen dit. Sedet ad dexteram Dei Patris omnipotentis. Dex tera Patris prosperitatem vitæ nostræ ;

因為正如祂所說，許多假基督要謊稱：我就是基督（瑪二四24）。「按肉身被釘死、身亡、埋葬」：祂為此而生，好使祂被釘十字架；為此被釘，好使祂死亡；為此死亡，好使祂復活；為此復活，好使祂使我們成義。多默說：「祂下降陰府」：即靈魂伴隨神性，肉身則安息在墳墓中。「第三日從死者中復活」；好使祂向我們顯示復活的表樣與信德。雅各伯說：「祂升了天」：祂在那祂由以誕生並受難的同一肉身內，在同一肉身內復活，並作為凱旋者升了天。「坐在全能者天主聖父的右邊」。聖父的右邊是我們生命的興盛；

for many, as He says, antichrists shall falsely say, I am Christ (Matt. 24:24). Crucified, dead, and buried, according to the flesh: for this He was born, that He might be crucified; for this crucified, that He might die; for this dead, that He might rise again; for this He rose again, that He might justify us. Thomas said: He descended into hell: that is, in soul accompanying the divinity, but in body resting in the sepulchre. On the third day He rose again from the dead; that He might show us the example and the faith of the resurrection. James said: He ascended into the heavens: in that very flesh in which He was born and suffered, in that same He rose again and as victor ascended the heavens. He sits at the right hand of God the Father almighty. The right hand of the Father is the prosperity of our life;

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sinislra autem significat pœnam inferni. Philippus dixit, Inde ventu rus eSI judicare vivos et mortuos: in quo ascendit corpore, venturus est ad judicium, justos a peccato ribus separabit. Bartholomæus dixit, Credo in Spiri tum sancium, a quo Pater et Filius in suo opere, vel in catholica fide separari nullo modo possunt. Mat thæus dixit, Sanctam Ecclesiam catholicam : catholi cam, id est, universalem, in qua tantum peccata re mittuntur, quæ omnium hæreticorum pravitate re pulsa, ab ortu solis usque ad occasum difTunditur. Sanctorum communionem : quia dona sancii Spirilus licet in hac vita diversa sint ill singulis, in ælernilate tamen crunt communia in universis;

而左邊則表示地獄的刑罰。斐理伯說：「祂要從那裡降來，審判生者與死者」：祂要在祂升天所在的肉身內降來審判，並要把義人與罪人分開。巴爾多祿茂說：「我信聖神」，父與子在他們的工作中，或在公教信仰中，絕不能與聖神分離。瑪竇說：「聖而公教會」：所謂「公」，即普世的，惟獨在其中罪得赦免，這教會擊退了一切異端的敗壞，從日出之地直到日落之處遍傳。「諸聖的相通」：因為聖神的恩賜，雖然在今生於各人身上有所不同，然而在永恆中卻要成為眾人共有的；

but the left signifies the punishment of hell. Philip said: Thence He shall come to judge the living and the dead: in the body in which He ascended, He shall come to judgment, and shall separate the just from sinners. Bartholomew said: I believe in the Holy Spirit, from whom the Father and the Son can in no way be separated in their work, or in the catholic faith. Matthew said: The holy catholic Church: catholic, that is, universal, in which alone sins are remitted, which, having repelled the depravity of all heretics, is spread from the rising of the sun even to its setting. The communion of saints: because the gifts of the Holy Spirit, though in this life they be diverse in individuals, yet in eternity shall be common to all;

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ut quod quisque sanctorum minus habuit in se, hoc in aliena virtute participet. Simon dixit, Remissionem peccatorum. Septem sunt remissiones peccatorum : prima Bapti smi, secunda pœnitentiæ, tertia divinæ pietatis, quarta venia per indulgentiam inimicorum, quinta per veram charitatem, sexta per eleemosynam, septima per præ dicalioncm qua errantes convertuntur. Thaddæus dixit, Carnis resurrectionem : id est, in ipsa carne in qua vivimus, resurgemus; non sexum, sed fragilila tcm mutantes. Tunc sancti qui nunc habent singulas stolas, id est, præmium vitæ, tunc binas accipient, id esi, corporis et animæ prelium;

好使每位聖人自身所缺少的，能在他人的德行中分享。西滿說：「罪的赦免」。罪的赦免有七種：第一是聖洗，第二是補贖，第三是天主的仁慈，第四是藉寬恕仇敵而得的赦免，第五是藉真愛德，第六是藉施捨，第七是藉那使迷途者悔改的宣講。達陡說：「肉身的復活」：即我們要在我們現今生活所在的同一肉身內復活，所改變的不是性別，而是脆弱。那時，如今擁有單件長袍——即生命賞報——的聖人，那時要領受雙份，即肉身與靈魂的酬報；

so that what each of the saints had less in himself, this he may share in another's virtue. Simon said: The remission of sins. There are seven remissions of sins: the first of Baptism, the second of penance, the third of divine mercy, the fourth pardon through the forgiveness of enemies, the fifth through true charity, the sixth through almsgiving, the seventh through the preaching by which those who err are converted. Thaddaeus said: The resurrection of the flesh: that is, in the very flesh in which we live we shall rise again, changing not our sex, but our frailty. Then the saints, who now have single robes, that is, the reward of life, shall then receive double, that is, the price of body and soul;

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peccatores vero do plicem pœnam accipient, ut quæ in hac vita corpus simul et anima promerucrunt, pariter in illa perci piant. Matthias dixit, Vitam æternam ; quam nullus finis terminabit, nullum vilium fœdabit, ægritudo nulla contristabit. 2. Firmiter tenenda fides Apostolorum. Apostoli iia que sancti Spirilus isne tanquam aurum exam ilia Ii, ei hactenus se tenuisse indignati, fiducialiter exierunt evangelizare, sicut Dominus præceperat, omni crea turæ (Marc. xvi, 15), errantes ad vitam rcvocare, credenles baptizare. Nos autem, fratres charissimi, fidem et Evangdium Apostolorum per successores eo rum nobis traditum, fideliter, firmiterque teneamus;

但罪人卻要領受雙份的刑罰，好使肉身與靈魂在此生一同所應得的，在那生也一同領受。瑪弟亞說：「永遠的生命」；沒有終結能使它止息，沒有惡能玷污它，沒有疾病能使它憂傷。二、宗徒的信仰必須堅定持守。所以宗徒們如金在聖神之火中受過試煉，並不甘於至此還退縮，便信心滿懷地出去傳福音，正如主所吩咐的，向一切受造物（谷十六15），召回迷途者歸於生命，給信者授洗。至親愛的弟兄們，讓我們忠信而堅定地持守那藉宗徒的繼承者傳給我們的宗徒的信仰與福音；

but sinners shall receive a double punishment, so that what body and soul together merited in this life, they may together receive in that. Matthias said: Life everlasting; which no end shall terminate, no vice shall defile, no sickness shall sadden. 2. The faith of the Apostles must be firmly held. The Apostles, therefore, tried like gold in the fire of the Holy Spirit, and indignant to have held themselves back thus far, went forth confidently to evangelize, as the Lord had commanded, every creature (Mark 16:15), to recall the erring to life, to baptize believers. But let us, most dear brethren, faithfully and firmly hold the faith and the Gospel of the Apostles handed down to us through their successors;

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pactum eliam, quod cum Domino in Baptismate feci mus, inviolatum custodiamus; aut si peccando cadi mus, poenitendo cito surgere studeamus : ut securi exspectemus adventum Christi secundum, his qui bona egerunt, plus quam in cor hominis possit ascendere, desiderabilem; illis vcro qui mala cgerunt, formida bilem nimis atque terribilem. SERMO CCXLI (a). De Symbolo. v (b). 1. Symbolum fidei est comprehensio. Quare sic di ctum. Quid ex illo apostolus quisque composuit. Sym boluni quod vobis tradituri sImus, fratres charissimi, comprehensio cst fidei nostræ atque perfectio , sim plex, breve, plenum ; ut simplicitas consulat audien tium rusticitati. brevitas memoria:, plenitudo doctri næ.

讓我們也不受玷污地保守我們在聖洗中與主所立的盟約；或者，若我們因犯罪而跌倒，讓我們竭力藉悔改快快起來：好使我們安穩地等候基督的第二次降來，對於行善的人，這降來之可慕超乎人心所能想到的，但對於行惡的人，卻是極其可畏可怖的。第二四一篇講道。論信經，其五。一、信經是信仰的綜述。何以如此稱呼。各宗徒對它所編纂的部分。至親愛的弟兄們，我們將要傳授給你們的信經，乃是我們信仰的綜述與圓滿——簡明、簡短、豐富；好使它的簡明適合聽眾的樸拙，它的簡短適合記憶，它的豐富適合教義。

and let us keep inviolate the covenant also which we made with the Lord in Baptism; or, if by sinning we fall, let us strive by repenting quickly to rise: that we may securely await the second coming of Christ, which to those who have done good is desirable beyond what can ascend into the heart of man, but to those who have done evil is exceedingly dreadful and terrible. SERMON 241. On the Creed, V. 1. The Creed of faith is a compendium. Why it is so called. What each Apostle composed of it. The Creed which we are about to hand down to you, most dear brethren, is a compendium of our faith and its perfection—simple, brief, full; that its simplicity may serve the rusticity of the hearers, its brevity the memory, its fullness the doctrine.

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Quod cuim graece Symbolum dicitur, latine Col latio nominatur. Collatio ideo, quia collata in unum catholicæ Icgis fides Symboli colligitur brevitate, cu jus textum vobis modo, Dco annuente, dicemus. Petrus dixit, Credo in Deum Patrem omnipotentem. Joannes dixit, Creatorem cæli et terræ. Jacobus dixit, Credo et in Jesum Christum Filium cjus unicum Do miuum nostrum. Andreas dixit, Qui conceptus est de Spiritu sancto, natus ex Maria virgine. Philippus ait, Passus sub Pontio Pilato, crucifixus , mortuus cl se pullus. Thomas ait, Descendit ad inferna, tertia die resurrexit a mortuis. Bartholomajus dixit, Ascendit ad coelos, sedet ad dexteram Dei Palris omnipoten tis.

希臘文所謂的「信經」（Symbolum），拉丁文稱作「彙集」（Collatio）。之所以稱為彙集，是因為大公信仰的道理匯集為一，以信經的簡短形式收攏起來；如今蒙天主允准，我們要向你們誦讀它的內文。伯多祿說：我信全能的天主聖父。若望說：天地的創造者。雅各伯說：我也信耶穌基督，祂唯一的聖子，我們的主。安德肋說：因聖神受孕，由童貞瑪利亞誕生。斐理伯說：在般雀比拉多治下受難，被釘十字架，死而安葬。多默說：祂下降陰府，第三日從死者中復活。巴爾多祿茂說：祂升了天，坐在全能天主聖父的右邊。

For what in Greek is called the Symbol, in Latin is named a Collation. A Collation, indeed, because in it the faith of the catholic law, gathered into one, is collected in the brevity of the Symbol; and its text we shall now, God granting, recite to you. Peter said, I believe in God the Father almighty. John said, Creator of heaven and earth. James said, And in Jesus Christ his only Son, our Lord. Andrew said, Who was conceived by the Holy Spirit, born of the Virgin Mary. Philip said, Suffered under Pontius Pilate, crucified, dead, and buried. Thomas said, He descended into hell, on the third day he rose again from the dead. Bartholomew said, He ascended into heaven, sitteth at the right hand of God the Father almighty.

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Matthæus dixit, Inde venturus judicare vivos ct mortuos. Jacobus Alphæi, Credo ct in Spiritum san cium, sanctam Ecclesiam catholicam, Simon Zeloles, Sanctornm communionem, remissionem peccatorum. Judas Jacobi, Carnis resurrectionem. ManUbias com plevit, Vitam :eternam. Amen. 2. Verba Symboli, coelestia sunt Domini sacramenta quæ gratiam in nobis servant incorruptam. Audite ergo, fratres charissimi, Redemptoris nostri voccm per pro phetam dicentem : Venite, filii, audite me; timorem Domini docebo fos (Psal XXXIII , 12). Filios vocat , quos in gremio Ecclesiæ collocai. Nec enim potust mater vocari , nisi filios procreaverit.

瑪竇說：祂要從那裡再來，審判生者與死者。阿爾斐的兒子雅各伯說：我也信聖神，信聖而公教會。熱誠者西滿說：諸聖的相通，罪過的赦免。雅各伯的兄弟猶達說：肉身的復活。瑪弟亞補上：永恆的生命。阿們。二、信經的話語乃是主的屬天聖事，它們在我們內保守恩典不受腐蝕。所以，最親愛的弟兄們，你們要聆聽我們救主藉先知所發的聲音：孩子們，你們來聽我；我要教導你們敬畏上主（詠三十三12）。祂稱他們為孩子，就是那些祂安置在教會懷中的人。因為母親若不生育子女，就不能被稱為母親。

Matthew said, From thence he shall come to judge the living and the dead. James the son of Alphaeus, I believe also in the Holy Spirit, the holy catholic Church. Simon the Zealot, The communion of saints, the forgiveness of sins. Jude the son of James, The resurrection of the flesh. Matthias completed it, Life everlasting. Amen. 2. The words of the Symbol are the heavenly sacraments of the Lord, which keep grace incorrupt within us. Hear then, dearest brethren, the voice of our Redeemer speaking through the prophet: Come, children, hearken unto me; I will teach you the fear of the Lord (Ps. 33:12). He calls them children whom he sets in the bosom of the Church. For she cannot be called mother unless she has brought forth children.

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Ergo , charis simi, ad perenne præmium vos invitari cognoscite, qui fideliter cum Dei adjutorio lavacrum aqua; vita lis accepistis; vel qui expetitis ut cum ad sacrum fontem vei veram pœnitentiam perveneritis, per Spi ritum sanctum salutaris ct coelestis vos unda perfun dat. Ideo, charissimi, hujus mysterii sacramentum sic, ut lide concepimus , et corde credimus , perfectis vocibus declaremus. Credo in Deum Patrem omni potentem, et reliqua sicut supra. Ergo, dilectissimi , hæc verba non humana, sed Domini sunt coelestia sa cramenta, quæ in vestris cordibus ipsius misericordia prastante resideant, ut gratiam Domini incorruptam ct immaculatam usque ad linem percipiatis.

所以，最親愛的人們，你們要知道自己蒙召領受永恆的賞報——你們這些憑信、藉天主的助佑而領受了賜生命之水的洗盆的人；或是你們這些渴望在來到聖泉、或行了真實補贖之時，藉聖神使那救恩性、屬天的水波澆灌你們身上的人。所以，最親愛的人們，讓我們以完全的言語宣認這奧蹟的聖事，正如我們憑信所領受、以心所相信的那樣。我信全能的天主聖父，其餘如上文所述。所以，至可愛的人們，這些話並非出於人，而是主的屬天聖事；願它們藉祂的仁慈先行而存留在你們心中，好使你們得以領受主那不受腐蝕、無瑕疵的恩典，直到終末。

Therefore, dearest ones, know that you are invited to an everlasting reward—you who faithfully, with God's help, have received the laver of life-giving water; or you who long that, when you have come to the sacred font or to true penance, the saving and heavenly wave may pour over you through the Holy Spirit. Therefore, dearest ones, let us declare with perfect voices the sacrament of this mystery just as we have conceived it in faith and believe it in our heart. I believe in God the Father almighty, and the rest as above. Therefore, most beloved, these words are not human but are the heavenly sacraments of the Lord, which, by his mercy going before, may abide in your hearts, that you may receive the Lord's grace incorrupt and unstained even unto the end.

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Repeti mus adhuc, charissimi. Symbolum; ut cum mysterio conveniat Trinitatis. 3. Personarum distincta proprietas, una majestas. Mariæ virginitatem fides attingit, non sermo. Credo in Deum. Credendum nobis est, fratres charissimi, in Deum Patrem, ila et in Jesum Christum Filium ejus. Pater siue Filio credi uon potest : quia licet distincta sit in eis personarum proprietas, tamen una est ct indiscreta majestas. Sicut lotum ergo potuit semper Pater, ita totum potest semper Filius. Qui conceptus est de Spiritu sancto , natus ex Maria virgine. Sacra mentum hic suscepti corporis demonstratur;

最親愛的人們，我們再次重複信經，好使它與三位一體的奧蹟相符。三、各位格的特性彼此分明，尊威卻是同一。信德能達到瑪利亞童貞的奧義，言語卻不能。我信天主。最親愛的弟兄們，我們應當信天主聖父，同樣也信祂的聖子耶穌基督。不能離開聖子而信聖父；因為雖然在他們身上位格的特性彼此分明，然而尊威卻是同一而不可分的。正如聖父始終能行一切，聖子也始終能行一切。因聖神受孕，由童貞瑪利亞誕生。這裡顯明了取得肉身的聖事；

We repeat the Symbol yet again, dearest ones, that it may accord with the mystery of the Trinity. 3. The properties of the Persons are distinct, the majesty one. Faith attains to Mary's virginity, but speech cannot. I believe in God. We must believe, dearest brethren, in God the Father, and likewise in Jesus Christ his Son. The Father cannot be believed without the Son; for although the property of the Persons is distinct in them, yet their majesty is one and undivided. Just as the Father could ever do all things, so the Son can ever do all things. Who was conceived by the Holy Spirit, born of the Virgin Mary. Here is shown the sacrament of the body assumed;

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ut quem ante saecula Pater genuit, in fine jam sæculi Maria virgo, Spirilu sancto inspirante, conceperit. Et ideo de ipsa Domini Matre angelus Gabriel dicit : Spiri tus sanctus superveniet in te , et virtus Altissimi obum brabit tibi (Luc. i, 55). Ad excipiendum enim Domi nicæ majestatis adventum , necesse fuit ut humanae infirmitati divinum adesset auxilium. Sancta enim Maria ut virgo peperit, ita virgo concepit. Qualiter haec aut quomodo salva virginali integritate perfecta sint, credere magis quam enarrare possumus. Fidei in his plurimum licet, sermoni parum. Passus ergo sub Pontio Pilato , crucifixus , mortuus et sepultus. Descendit ad inferna, tertia die resurrexit a mortuis.

好使聖父在諸世之先所生的那一位，在世代的末期，藉聖神的感孕，由童貞瑪利亞受孕。因此，論到主的母親本身，天使加俾額爾說：聖神要臨於你，至高者的德能要庇蔭你（路一35）。因為為要承受主尊威的降臨，人性的軟弱必須有天主的助佑相伴。正如聖瑪利亞以童貞之身生育，她也以童貞之身受孕。這些事如何、以何方式在保全童貞完整之下成就，我們寧可相信，而無法詳述。在這些事上，信德可容納甚多，言語卻甚少。所以祂在般雀比拉多治下受難，被釘十字架，死而安葬。祂下降陰府，第三日從死者中復活。

so that him whom the Father begot before the ages, the Virgin Mary, at the end of the age, by the inspiration of the Holy Spirit, conceived. And therefore concerning the Mother of the Lord herself the angel Gabriel says: The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee (Luke 1:35). For to receive the coming of the Lord's majesty, it was necessary that divine aid should be present to human weakness. For as holy Mary brought forth as a virgin, so she conceived as a virgin. In what manner or how these things were accomplished with her virginal integrity preserved, we can believe rather than recount. In these matters much is granted to faith, little to speech. He suffered therefore under Pontius Pilate, was crucified, died, and was buried. He descended into hell, on the third day he rose again from the dead.

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Ascendit ad cœlos; sedet ad dexteram Dei Patris. Sedere ad dextearam Patris dicitur, non ut dicatur major, sed ut ostendatur æqualis. Hæc omnia testi monia sunt Dominica passionis, ut Dominum Jesum Christum sicut vere passum , et vere mortuum , sic vere resurrcxisse et triumphasse credamus. In quo nubis Cliristus Dominus rcliquit exemplum, ut sicut eum non dubitamus natum et mortuum , et resurre lissc et vivcre : ita nos qnoque sicut natos et mor tuos esse novimus , sic post mortem resurrecturos , ut in æternum esse victuros noscamus. Sequitur, Inde venturus est judicare vivos et mortuos. 4. Sola Ecclesia catholiva sancta est. Credo et in Spiritum sanctum :

祂升了天；坐在天主聖父的右邊。說祂坐在聖父的右邊，並非要說祂更大，而是要顯明祂與聖父同等。這一切都是主受難的憑證，好使我們相信主耶穌基督，正如祂真實受難、真實死亡，同樣也真實復活、真實得勝。在此，主基督給我們留下榜樣，好使我們既不懷疑祂受生、死亡、復活並活著：我們自己也是如此，我們既知道自己受生而必死，同樣在死後也必復活，好使我們得知我們要永遠活著。接下來是：祂要從那裡再來，審判生者與死者。四、唯有大公教會是聖的。我也信聖神：

He ascended into heaven; he sitteth at the right hand of God the Father. He is said to sit at the Father's right hand, not that he may be called greater, but that he may be shown equal. All these are testimonies of the Lord's Passion, that we may believe the Lord Jesus Christ, as he truly suffered and truly died, so also truly rose again and triumphed. In this Christ our Lord left us an example, that just as we do not doubt that he was born and died, and rose again and lives: so we too, as we know ourselves to have been born and to die, so likewise after death we shall rise again, that we may know we are to live for ever. There follows, From thence he shall come to judge the living and the dead. 4. The catholic Church alone is holy. I believe also in the Holy Spirit:

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utique ut æqualis credulitas Dei Patris et Fdii et Spiritus sancti æqualem ostenderet 'potestatem. Credo sanctam Ecclesiam catholicum. Bene Symbolum Ecclesiam catholicam nominavit ct sanctam, quia multæ ecclesiæ hæreticorum sunt; sed quæ non est catholica, nec sancta dici potest. Se quitur, Sanctorum communionem. Credentes ergo sanctam Ecclesiam catholicam , sanctorum habentes communionem, qnia ubi est fides sancta , ibi est et sancta communio, credere vos quoque in corpore re surrectionem ei remissionem peccatorum oportet. Omne sacramentum Baptismi in hoc constat, ut re surrectionem corporum et remissionem peccatorum nobis a Deo præstanda credamus.

這顯然是為了使對天主聖父、聖子和聖神同等的信仰，彰顯出同等的能力。我信聖而公教會。信經稱教會為大公的、聖的，甚為恰當，因為異端者有許多教會；但凡不是大公的，也不能稱為聖的。接下來是：諸聖的相通。所以，你們既相信聖而公教會，並擁有諸聖的相通——因為哪裡有聖潔的信德，哪裡也就有聖潔的相通——你們也應當相信肉身的復活與罪過的赦免。聖洗的全部聖事就在於此：我們相信天主必要賜予我們肉身的復活與罪過的赦免。

clearly, so that an equal belief in God the Father and the Son and the Holy Spirit might show forth an equal power. I believe in the holy catholic Church. Well did the Symbol name the Church catholic and holy, for there are many churches of heretics; but that which is not catholic cannot be called holy either. There follows, The communion of saints. Therefore, believing in the holy catholic Church and having the communion of saints—for where there is holy faith, there is also holy communion—you ought also to believe in the resurrection of the body and the forgiveness of sins. The whole sacrament of Baptism consists in this: that we believe the resurrection of bodies and the forgiveness of sins are to be granted to us by God.

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Superest ut cujus audistis passionem, audistis ascensionem, audislis judicium, quotidie exspectetis adventum. SERMO CCXLII (a). De Symbolo, VI : ad Competentes (b). 1. Symbolum breve eat et diffusum. Quæso vos, fra tres charissimi, ut nobis reserantibus expositionem Symboli aUcnlius audiatis. Quæ doctrina Symboli virtus est sacramenti, illuminatio animae, plenitudo credeutium; in eo quod docetur aut discitur et unitas Trinitatis, et Trinitas distincta personis, et opulentia Creatoris, et redemptio passionis. Hoc nexus infideli tatis absolvitur, hoc vitæ janua panditur, hoc gloria confessionis ostenditur. Symbolum , dilectissimi, breve est verbis, sed magnum est sacramentis :

如今剩下的是：你們既聽了祂的受難、升天、審判，就應當每日等候祂的來臨。第二四二篇講道。論信經，第六篇：向求道者。一、信經簡短而豐盈。最親愛的弟兄們，我懇求你們，當我們展開信經的講解時，你們要更加留心聆聽。信經的這道理乃是聖事的能力、靈魂的光照、信眾的豐盈；其中所教導、所學習的，既有三位一體的合一，又有位格分明的三位，還有造物主的豐富，以及受難的救贖。藉此，不信的束縛得以解開；藉此，生命之門得以敞開；藉此，宣認的榮耀得以彰顯。至可愛的人們，信經言語簡短，聖事卻重大：

It remains that, having heard of his Passion, his Ascension, his Judgment, you should daily await his coming. SERMON 242. On the Symbol, VI: to the Candidates. 1. The Symbol is short and yet full. I beg you, dearest brethren, that as we unfold the exposition of the Symbol you may listen the more attentively. This doctrine of the Symbol is the power of the sacrament, the illumination of the soul, the fullness of believers; in it there is taught or learned both the unity of the Trinity, and the Trinity distinct in Persons, and the richness of the Creator, and the redemption of the Passion. By this the bond of unbelief is loosed, by this the door of life is opened, by this the glory of confession is displayed. The Symbol, most beloved, is short in words, but great in sacraments:

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par vum ostendens imminutione latitudinis, sed lotum continens compendio brevitatis. Exiguum est, ut me moriam non ubruat; sed diffusum , lit intelligentiam guperceclat : conlirmans omnes perfectione credendi, desiderio confitendi, tiducia resurgendi. Digne ergo et attentiores et frequentiores, et pro ratione tempo ris ipsius puriores ad audiendum Symbolum conveni stis. Quidquid præfiguratum est in Patriarchis, quid quid nuntiatum est in Scripturis, quidquid prædictum est in Prophetis vel de Deo ingenito, vel ex Deo Dei unigenito, vel de Spiritu sancto, quamvis latenter ostensum sil, vei de suscipiendi hominis sacramento, vel de morte Domini resurrectionisque mysterio ;

它以幅度之小而顯得渺小，卻以簡短之概要包含一切。它是微少的，好使記憶不致被壓垮；卻又是豐盈的，以致超越理解：它以相信的完全、宣認的渴望、復活的信心堅固眾人。因此，你們如今聚集前來聆聽信經，既更加留心、更加勤勉，又照著此時此刻的緣由而更加潔淨，實為相稱。凡在列祖身上所預表的，凡在聖經中所宣告的，凡在先知中所預言的——無論是論到那無始受生的天主，或論到那由天主而出、天主的獨生者，或論到聖神（雖只隱晦地顯明），或論到將要取得的人性的聖事，或論到主的死亡與復活的奧蹟；

showing itself small by the smallness of its extent, yet containing all things in the compendium of its brevity. It is scanty, so as not to overwhelm the memory; yet full, so as to surpass the understanding: confirming all by the perfection of believing, by the desire of confessing, by the confidence of rising again. Worthily therefore have you come together, both more attentive and more frequent, and, according to the reason of this very time, more pure, to hear the Symbol. Whatever was prefigured in the Patriarchs, whatever was announced in the Scriptures, whatever was foretold in the Prophets—whether concerning the unbegotten God, or concerning the only-begotten of God from God, or concerning the Holy Spirit, though shown but hiddenly, or concerning the sacrament of the man to be assumed, or concerning the death of the Lord and the mystery of the resurrection;

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to tum hoc breviter, juxta oraculum propheticum, Sym bolum in se continet confitendum. Tenendo ergo, fra. tres charissimi, collationem fidei et gratiam, protes sionis mysterium memoriæ commendatum , jam :id istius Symboli professionis sacramentum textumque veniamus, quod in hunc modum incipit. i, Judicia sua credi a nobis vult Deus, non discuti. Credo in Deuin Patrem omnipotentem, creatorem cœli et terrae. Et in Jesum Christum Filium ejus uni cum , Dominum nostrum : qui conceptus est de Spi ritu sancto, natus ex Maria virgine, passus sub Pon tiu Pilato, crucifixus, mortuus, et scpullus. Descen dil ad inferna, tertia die resurrexit a morinis.

這一切，照著先知的神諭，信經都簡要地包含在自身之內，要人宣認。所以，最親愛的弟兄們，我們既持守了信德與恩典的彙集、以及銘記於心的宣認奧蹟，如今就來到這信經宣認的聖事與內文，它是這樣開始的。天主願意祂的判斷被我們相信，而非被查究。我信全能的天主聖父，天地的創造者。我也信耶穌基督，祂唯一的聖子，我們的主：因聖神受孕，由童貞瑪利亞誕生，在般雀比拉多治下受難，被釘十字架，死而安葬。祂下降陰府，第三日從死者中復活。

all this, according to the prophetic oracle, the Symbol contains within itself in brief, to be confessed. Holding fast therefore, dearest brethren, the collation of the faith and grace, the mystery of the profession committed to memory, let us now come to the sacrament and text of the profession of this Symbol, which begins in this manner. God wishes his judgments to be believed by us, not scrutinized. I believe in God the Father almighty, creator of heaven and earth. And in Jesus Christ his only Son, our Lord: who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried. He descended into hell, on the third day he rose again from the dead.

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Ascen dit ad cœlos, sedet ad dexteram Dei Patris omnipo tentis : inde venturus judicare vivos et mortuus. Credo in Spiritum sanctum, sanctam Ecclesiam catholicam, sanctorum communionem, remissionem peccatorum, hujus carnis resurrectionem, vitam alternam. Amen. Repetendus est nobis, dilectissimi, sermo Symboli hujus, qualiter ea quæ dicimus, vestris sensihus ine lius inseramus. Credo in Deum Patrem omnipoten tem, creatorem coeli et terræ. Tertia igitur vice re petitur; ut ad reliqua capienda fideli cursu pervenire possimus. Et quia lex lidei nostræ in Trinitate con sistit; ut ipse numerus repetitionis cum signo veniat Trinitatis, tertia vice ordo Symboli recensendus est.

祂升了天，坐在全能天主聖父的右邊：祂要從那裡再來，審判生者與死者。我信聖神，信聖而公教會、諸聖的相通、罪過的赦免、這肉身的復活、永恆的生命。阿們。至可愛的人們，這信經的講論必須由我們重複，好使我們能更妥善地將我們所說的植入你們心中。我信全能的天主聖父，天地的創造者。所以這是第三次重複，好使我們能藉忠信的進程達到領受其餘的道理。又因我們信仰的法則在於三位一體，好使重複的次數本身帶有三位一體的記號，信經的次序必須第三次加以複述。

He ascended into heaven, sitteth at the right hand of God the Father almighty: from thence he shall come to judge the living and the dead. I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of this flesh, life everlasting. Amen. The discourse of this Symbol must be repeated by us, most beloved, so that we may the better implant in your minds the things we say. I believe in God the Father almighty, creator of heaven and earth. It is therefore repeated a third time, that we may be able by a faithful course to arrive at receiving the rest. And because the law of our faith consists in the Trinity, so that the very number of the repetition may come with the sign of the Trinity, the order of the Symbol must be reviewed a third time.

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III primis, dilectissimi, qualis sermo sit, in capite. Sym boli diligenter advertite, et quali principio inchoetur, sollicitius pertractate. Ergo in primo habet , Credo. Vide quod Dominus noster non nos jubet discutere divina judicia, sed credere : nec rationem requirere, sed fidem siinpliciter et immobiliter cxhibcre. In Deum Patrem. Advertite, quod cum Dei Patris nomen in confessione conjungit, ostendit quod non ante Deus esse coeperit, et postea pater; sed sine ullo ini tio ct Deus semper et pater est. Quia ergo semp. r fuit pater, semper habuit filium cui pater est.

至可愛的人們，首先要用心留意信經開頭是何等的言辭，並更審慎地思量它以何等的開端起始。所以它在起首就有：我信。要看，我們的主並不吩咐我們查究天主的判斷，而是要相信：不是要索求理由，而是要單純、堅定不移地獻上信德。信天主聖父。要注意，當它在宣認中連上「天主聖父」之名時，就顯明祂並非先開始為天主、後來才為父；而是毫無開端地，祂永遠既是天主又是父。所以，既然祂永遠是父，祂就永遠有一位聖子，是祂所為父的。

First of all, most beloved, attend diligently to what kind of discourse there is at the head of the Symbol, and consider more carefully with what a beginning it is opened. Therefore in the first place it has, I believe. See that our Lord does not bid us scrutinize the divine judgments, but believe them: not to demand a reason, but to render faith simply and unshakably. In God the Father. Observe that when it joins the name of God the Father in the confession, it shows that he did not first begin to be God and afterwards Father; but without any beginning he is ever both God and Father. Since therefore he was ever Father, he ever had a Son to whom he is Father.

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Omni potentem vero ideo dicit, quia omnipotens est, cique nihil impossibile est qui cœlum, terram , marc , ho mines, atque omnia animalia ct reptilia non aliquo operis actu , sed solo verbi creavit imperio. Et ideo non nobis veniat in cogitationem quomodo hoc aut illud potuit fieri, qui omnipotentem præcipimur con fieri. Creatorem coeli et terræ. Hoc ait qnod supe rius dixi, quia omnia sola verbi potestate perfecit. 3. Pilati cur fiat mentio. Credu et in Jesum Christum Filium ejus. Advertite, quod quomodo in Patrem, sic et in Filium credendum sit. Et quia <um Patre æqualis est majestate. tantum ipsi quautum et Pat i honoris nos debere novimus, et servitutis obsequium. Jesum Christum.

祂之所以稱為全能，正因祂是全能的，對祂沒有任何不可能之事——祂創造了天、地、海、人類，以及一切飛禽走獸和爬蟲，不是憑任何工作的動作，而是單憑祂話語的命令。因此，我們既受命宣認全能者，就不當在思想中盤問此事或彼事如何能成就。天地的創造者。這正說出我上面所說的，就是祂單憑話語的能力成全了一切。三、為何提及比拉多。我也信耶穌基督，祂的聖子。要注意，正如我們應信聖父，同樣也應信聖子。又因祂在尊威上與聖父同等，我們就知道自己應當像敬奉聖父那樣，向祂獻上同等的尊崇與臣服的順從。耶穌基督。

And he says almighty for this reason, because he is almighty, and nothing is impossible to him who created heaven, earth, sea, men, and all animals and creeping things, not by any effort of work, but by the sole command of his word. And therefore let it not come into our thought how this or that could be done, we who are commanded to confess the Almighty. Creator of heaven and earth. This says what I said above, that he made all things by the sole power of his word. 3. Why mention is made of Pilate. I believe also in Jesus Christ his Son. Observe that just as we must believe in the Father, so also in the Son. And because he is equal in majesty with the Father, we know that we owe to him as much honor and dutiful service as to the Father. Jesus Christ.

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Jesus Salvator interpretatur, Christus vero a Chrismate dicitur : quia sicut antiqui reges a sacer-• dotibus oleo sacro perfundebatnur, sic Dominus noster Jesus Christus Spiritus sancti infusione repletus est. Qui conceptus est de Spiritu sancto. Non poterat aliunde quam de Deo concipere, quæ Deum meruit pro creare. Natus ex Maria virgine. Non potuit non talem habere conceptum, quæ virgo erat permansura post partum. Passus est sub Pontio Pilato. Ile Pila lus judex erat in illu tempore, ab imperatore positus in Judæa, sub quo Dominus passus est : cujus mentio ad temporis significationem , non ad personæ illius pertinet dignitatem. Crucifixus et sepultus.

「耶穌」解作救主，「基督」則從「傅油」（Chrisma）而得名：因為正如古時的君王由司祭以聖油傅抹，我們的主耶穌基督也充滿了聖神的傾注。因聖神受孕。她既配得產生天主，就不能從天主以外的任何源頭受孕。由童貞瑪利亞誕生。她既要在生產後仍存留童貞，就不能不有這樣的受孕。祂在般雀比拉多治下受難。那比拉多在當時是由皇帝所立、在猶太的判官，主就在他治下受難：提及他，是為指明時代，而非為那人的尊榮。被釘十字架而安葬。

Jesus is interpreted Savior, and Christ is so called from Chrism (anointing): for just as the kings of old were anointed by the priests with holy oil, so our Lord Jesus Christ was filled with the outpouring of the Holy Spirit. Who was conceived by the Holy Spirit. She could conceive from no other source than from God, who was deemed worthy to bring forth God. Born of the Virgin Mary. She who was to remain a virgin after childbirth could not but have such a conception. He suffered under Pontius Pilate. That Pilate was a judge at that time, set in Judea by the emperor, under whom the Lord suffered: whose mention pertains to the signifying of the time, not to the dignity of that person. Crucified and buried.

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Crucem illam in qua ille crucifixus cst in corpore, nos gesta mus in fronte. Sepultus est. Sicut in veritate intus, ita in veritate mortuus et sepultus. Tertia die resur rexit. Triduana sepulturæ mora evidenter ostendit quod dum corpus in sepulcro jacuit, anima ilia de infernis triumphavit. Ascendit ad coelos; id est, con ditionem naturæ notrae, quam de homine matre na tus assumpsit, super coelos in dexteram Dei Patris collocavit. Inde venturus judicare vivos et mortuos. In ipso corpore venturus est ad jndicium, in quo ascendit ad coelum. Christianos judicat et Paganos, justos et peccatorcs, fideles et impios. 4. Trinitatis confewo necessaria. Credo et in Spiritum sanctum.

祂在肉身上被釘的那十字架，我們把它佩在額上。祂被安葬。正如祂在內裡真實地死了，同樣祂也真實地死亡而安葬。第三日祂復活了。安葬三日的耽延清楚顯明：當肉身躺在墳墓中時，那靈魂正戰勝了陰府的權勢。祂升了天；就是說，祂把我們本性的境況——就是祂由人性的母親所生而取得的——安置在諸天之上、天主聖父的右邊。祂要從那裡再來，審判生者與死者。祂要以升天時所在的同一肉身前來審判。祂審判基督徒與外邦人、義人與罪人、信者與不虔者。四、宣認三位一體是必要的。我也信聖神。

That cross on which he was crucified in his body, we bear upon our forehead. He was buried. As in truth he died within, so in truth he was dead and buried. On the third day he rose again. The three days' delay of the burial plainly shows that, while the body lay in the tomb, that soul triumphed over the powers of hell. He ascended into heaven; that is, he placed the condition of our nature, which being born of a human mother he assumed, above the heavens at the right hand of God the Father. From thence he shall come to judge the living and the dead. In that same body in which he ascended to heaven he shall come to judgment. He judges Christians and pagans, the just and sinners, the faithful and the impious. 4. The confession of the Trinity is necessary. I believe also in the Holy Spirit.

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advertite quod sicut in Patrem, ila et in Fi- I ium et in Spiritum sanctum sit credendum. Nam qui vel in unam de Trinitate personam non crediderit , in dua bas illi credidisse non proderit. Sanctam Ecclesiam ca tholicam. Sciendum est quod Ecclesinm credere, non tamen in Ecclesiam credere debeamus : quia Ecclesia non est Deus; sed domas Dei est. Catholicam dicit toto orbe diffusam :quia diversorum hæreticorum ecclesiæ ideo catholica; non dicuntur,quia per loca atque per suas quasque provincias continentur : hæc vero a solis orlu usque ad occasum unius fidei splen dore diflunditur. Sanctorum communionem :

要注意，正如信聖父，同樣也應信聖子和聖神。因為凡不相信三位一體中哪怕一個位格的人，即使相信了另外兩位，也對他毫無益處。聖而公教會。應當知道，我們應當相信教會，卻不應信入教會：因為教會不是天主，而是天主的家。它稱為「大公」，因為它遍佈全世界：那些各樣異端者的教會之所以不稱為大公，正因它們被局限於個別的地方和各自的省份；而這一個教會卻以同一信仰的光輝，從日出之地一直傳佈到日落之地。諸聖的相通：

Observe that just as in the Father, so also in the Son and in the Holy Spirit we must believe. For whoever will not have believed even in one Person of the Trinity, it will profit him nothing to have believed in the other two. The holy catholic Church. It must be known that we ought to believe the Church, yet not to believe in the Church: for the Church is not God, but the house of God. He calls it catholic because it is spread throughout the whole world: for the churches of the various heretics are therefore not called catholic, because they are contained within particular places and their several provinces; but this one is diffused from the rising of the sun even to its setting with the splendor of one faith. The communion of saints:

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id est, cum illis sanctis qui in hac quam suscepimus fide de functi sunt, societate et spei communione teneamur. Remissionem peccatorum. Oportet enim ut post re missionem quænobis præstatur munere Redemptoris in Baptismo, plenae credulitatis teneamus affectum. Camis hujus resurrectionem. Carnem quam in hac vita sub mortali conditione portamus, resurrecturam esse immortalem, ac ralionein reddituram pro animæ consortio credamus. Vitam æternam. Absque alla dubitatione fatemur, nos vitam æternam consecutu ros, si hæc quæ vobis exponimus sacramenta fideliter teneatis, ac honis actibus conservetis. 5. Conclusio. Huncbrevem sermonem dc universo Symbolo vobis debitum reddidi, etc. (a).

就是說，好使我們與那些在我們所領受的這信仰中去世的聖者，藉團契和望德的相通而彼此連結。罪過的赦免。因為我們理當在聖洗中藉救贖主的恩賜所得的赦免之後，持守完全相信的心志。這肉身的復活。讓我們相信，我們今生在必死境況下所擔負的肉身，必要復活成為不朽，並要為它與靈魂的結合交帳。永恆的生命。我們毫不懷疑地宣認，我們必要得著永恆的生命，只要你們忠信地持守我們向你們講解的這些聖事，並以善行保守它們。五、結語。這篇關於整部信經的簡短講道，我已按所當償還的向你們獻上，等等。

that is, that we may be held in fellowship and in the communion of hope with those saints who have died in this faith which we have received. The forgiveness of sins. For it behooves us, after the forgiveness which is granted to us by the gift of the Redeemer in Baptism, to hold the disposition of full belief. The resurrection of this flesh. Let us believe that the flesh which in this life we carry under a mortal condition shall rise again immortal, and shall render an account for its partnership with the soul. Life everlasting. Without any doubt we confess that we shall attain life everlasting, if you faithfully hold these sacraments which we expound to you, and preserve them by good deeds. 5. Conclusion. This brief sermon on the whole Symbol I have rendered to you as owed, etc.

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SERMO CCXLIII (b). De symbolo; vu (c). 1. Ipsequi Deus, ipsepaternoster. Oportet attendere, fratres charissimi, quanta Dei pietas sit erpa humanum genus. Omnipotens Deus creator et conditor Angelo rum et hominum, omnis creaturæ visibilis et invisi hilis, Patrem se voluit vocari ab homine, et pro filiis habere quos fecit ex limo terrae. Si ergo credis Deo, dæmonem relinque; si Deum sequi volueris, quidquid Deo nou placeat devitare procura. Gaude et exsulta, quia unum eumdemque Dcum habes et patrem ; ipsum cole, ipsum dilige, ipsius fac voluntatem. Nihil de idolorum cultu vel superstitionibus Paganorum cogi tes : quia Deus est omnipotens, qui omnia quae tibi promittit, potens est reddere.

第二四三篇講道。論信經，第七篇。一、那位是天主的，正是我們的父。最親愛的弟兄們，我們理當思量，天主對人類的慈愛何等偉大。全能的天主，天使與人類、一切有形無形受造物的創造者和造成者，竟願意被人稱為父，並以那些祂用地上泥土所造的為子女。所以，你若信天主，就當離棄魔鬼；你若願跟隨天主，就當謹慎躲避一切不悅天主的事。你要歡欣踴躍，因為你有同一位天主和父；你當敬拜祂、愛慕祂、遵行祂的旨意。你不要顧念偶像的崇拜或外邦人的迷信：因為天主是全能的，凡祂應許你的，祂都能成就。

SERMON 243. On the Symbol, VII. 1. He who is God is our very Father. It behooves us to consider, dearest brethren, how great is God's mercy toward the human race. Almighty God, the creator and maker of angels and of men, of every creature visible and invisible, willed to be called Father by man, and to have as sons those whom he made from the mud of the earth. If therefore you believe God, forsake the demon; if you would follow God, take care to shun whatever is not pleasing to God. Rejoice and exult, because you have one and the same God and Father; him worship, him love, do his will. Think nothing of the cult of idols or the superstitions of the pagans: for God is almighty, who is able to render all that he promises you.

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講道與短論 第 4 章 第 3/28 段

講道與短論第 4 章第 3/28 段