The Athanasian Creed, Quicunque亚他那修信条

General Information一般资料

(QUICUNQUE VULT)(QUICUNQUE VULT)

[Alternate readings in brackets][括号内的替代读数 ]

  1. Whosoever will be saved, before all things it is necessary that he hold the Catholic Faith.凡将被保存,之前所有的东西,这是必要的,他持有的天主教信仰。
  2. Which Faith except everyone do keep whole and undefiled, without doubt he shall perish everlastingly.除了每个人的信仰,保持整体和玷污,毫无疑问,他应everlastingly灭亡。
  3. And the Catholic Faith is this:天主教信仰是这样的:
    That we worship one God in Trinity, and Trinity in Unity,我们崇拜一个上帝三位一体,并在统一的三位一体,
  4. Neither confounding the Persons, nor dividing the Substance [Essence] .无论是混杂的人,也不除以该物质的[本质]。
  5. For there is one Person of the Father, another of the Son, and another of the Holy Ghost.对于一个人的父亲,另一个子,和圣灵。
  6. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one, the Glory equal, the Majesty co-eternal.但是,神格的父亲的儿子,和圣灵,是一切,荣耀相等,则陛下共同的永恒。
  7. Such as the Father is, such is the Son, and such is the Holy Ghost.如父亲,儿子,等是圣灵。
  8. The Father uncreate [uncreated] , the Son uncreate [uncreated] , and the Holy Ghost uncreate [uncreated] .父亲uncreate [自存,儿子uncreate [自存,和圣灵uncreate [自存]。
  9. The Father incomprehensible [unlimited] , the Son incomprehensible [unlimited] , and the Holy Ghost incomprehensible [unlimited] .父亲难以理解[无限],儿子难以理解[无限],和圣灵难以理解[无限]。
  10. The Father eternal, the Son eternal, and the Holy Ghost eternal.父亲永恒的,永恒的儿子,和圣灵的永恒。
  11. And yet they are not three eternals, but one eternal.但是他们却没有三个eternals,而是一个永恒的。
  12. As also there are not three incomprehensibles [infinites] , nor three uncreated, but one uncreated, and one incomprehensible [infinite] .也有三个incomprehensibles [无穷 ,也不三个非受造的,但有自存,和一个难以理解[无限]。
  13. So likewise the Father is Almighty, the Son Almighty, and the Holy Ghost Almighty.所以,同样的父亲是万能的,全能的儿子,和圣灵的全能。
  14. And yet they are not three Almighties, but one Almighty.但是他们却没有三Almighties,而是一个全能的。
  15. So the Father is God, the Son is God, and the Holy Ghost is God.因此,父亲是神,儿子是上帝,圣灵是上帝。
  16. And yet they are not three Gods, but one God.然而,他们不是三个神,而是一个神。
  17. So likewise the Father is Lord, the Son Lord, and the Holy Ghost Lord.因此,同样的父亲是主,主的儿子,和圣灵的主。
  18. And yet not three Lords, but one Lord.但不是三大领主,但一主。
  19. For like as we are compelled by the Christian verity: to acknowledge every Person by himself to be both God and Lord,对于与我们一样被迫由基督教真理:每个人承认自己是上帝和主,
  20. So are we forbidden by the Catholic Religion, to say, There be [are] three Gods, or three Lords.那么,我们所禁止的天主教,说,有[]三神,或三个上议院。
  21. The Father is made of none, neither created, nor begotten.父亲是没有,既没有创造,也出师不利。
  22. The Son is of the Father alone, not made, nor created, but begotten.儿子是单独的父亲,没有,也没有建立,但出师不利。
  23. The Holy Ghost is of the Father and of the Son, neither made, nor created, nor begotten, but proceeding.圣灵是父亲和儿子,没有作出,也创建,也不是独生子,但出发。
  24. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts.因此,有一个父亲,而不是三个父亲,一个儿子,三个儿子,一个圣灵,而不是三个圣鬼。
  25. And in this Trinity none is afore, or after other; none is greater, or less than another [there is nothing before, or after: nothing greater or less] ;而在这三位一体没有afore,或之后,没有其他更大,比另一个少[之前或之后有没有什么或多或少];
  26. But the whole three Persons are co-eternal together and co-equal.但整个三人一起合作,永恒和合作,平等。
  27. So that in all things, as is aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshipped.因此,在所有的事情,是上述三位一体三位一体统一的统一,是被崇拜。
  28. He therefore that will be saved must [let him] thus think of the Trinity.因此,他将被保存必须[让他]因而认为三位一体的。

  29. Furthermore, it is necessary to everlasting salvation that he also believe rightly the Incarnation of our Lord Jesus Christ.此外,它是必要的,以永恒的救赎,他也认为正确的我们的主耶稣基督的化身。
  30. For the right Faith is, that we believe and confess, that our Lord Jesus Christ, the Son of God, is God and Man;对于正确的信仰,我们相信并承认,我们的主耶稣基督,上帝的儿子,是神和人;
  31. God, of the Substance [Essence] of the Father, begotten before the worlds; and Man, of the Substance [Essence] of his Mother, born in the world;神,他的母亲出生在世界上,[精华] [精华]的父亲,前世界独生子;和人的物质,该物质;
  32. Perfect God and perfect Man, of a reasonable soul and human flesh subsisting;完美的上帝和完美的人,一个合理的灵魂和人肉存续;
  33. Equal to the Father, as touching his Godhead; and inferior to the Father, as touching his Manhood.等于父亲,抚摸他的神性;伪劣的父亲,触摸他的男子汉气概。
  34. Who although he be [is] God and Man, yet he is not two, but one Christ;人虽然他是上帝和人,但他是不是两个,而是一个基督;
  35. One, not by conversion of the Godhead into flesh, but by taking assumption of the Manhood into God;一,不转换神格成肉,而是由担任成神成年;
  36. One altogether, not by confusion of Substance [Essence] , but by unity of Person.一个完全,而不是物质的混乱[精华 ],而是由人的团结。
  37. For as the reasonable soul and flesh is one man, so God and Man is one Christ;对于合理的灵魂和肉体的是一名男子,使神和人是一个基督;
  38. Who suffered for our salvation, descended into hell [Hades, spirit-world] , rose again the third day from the dead.谁遭受我们的救恩,下降到地狱[地狱,世界的精神,再次上升,第三天从死。
  39. He ascended into heaven, he sitteth on the right hand of the Father, God [God the Father] Almighty,他升天时,他sitteth的父亲, 上帝[父神 ]全能的右手,
  40. From whence [thence] he shall come to judge the quick and the dead.从何处[自创]他来判断,快速和死亡。
  41. At whose coming all men shall rise again with their bodies其未来所有的人应与自己的身体再次上升
  42. And shall give account for their own works.应给自己的作品。
  43. And they that have done good shall go into life everlasting, and they that have done evil into everlasting fire.他们已经做了很好的的进入永生,和他们做了邪恶成永恒的火。
  44. This is the Catholic Faith, which except a man believe faithfully [truly and firmly] , he cannot be saved.这是天主教的信仰,其中除一名男子相信忠实[真正和坚决 ,他不能被保存。

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Athanasian Creed阿他那修信经

Latin Version拉丁美洲版本

Symbolum QuicunqueSymbolum Quicunque

  1. Quicunque vult salvus esse, ante omnia opus est, ut teneat catholicam fidem:Quicunque vult salvus ESSE,事前OMNIA OPUS EST,UT teneat catholicam fidem:
  2. Quam nisi quisque integram inviolatamque servaverit, absque dubio in aeternam peribit.华富嘉洛暂准quisque integram inviolatamque servaverit absque aeternam peribit dubio。
  3. Fides autem catholica haec est: ut unum Deum in Trinitate, et Trinitatem in unitate veneremur.惹人autem catholica haec EST:UT UNUM Deum Trinitate,等Trinitatem unitate veneremur。
  4. Neque confundentes personas, neque substantiam seperantes.Neque confundentes个性,neque substantiam seperantes。
  5. Alia est enim persona Patris alia Filii, alia Spiritus Sancti:阿丽亚EST enim人物Patris其他事项外Filii,其他外醑Sancti:
  6. Sed Patris, et Fili, et Spiritus Sancti una est divinitas, aequalis gloria, coeterna maiestas.桑达Patris,等Fili,等醑Sancti UNA EST divinitas,aequalis凯莱,coeterna maiestas。
  7. Qualis Pater, talis Filius, talis [et] Spiritus Sanctus. Qualis佩特,达丽丝Filius,达丽丝[]醑圣哉。
  8. Increatus Pater, increatus Filius, increatus [et] Spiritus Sanctus.Increatus佩特,increatus Filius,increatus [等]醑圣哉。
  9. Immensus Pater, immensus Filius, immensus [et] Spiritus Sanctus. Immensus佩特,immensus Filius,immensus [等]醑圣哉。
  10. Aeternus Pater, aeternus Filius, aeternus [et] Spiritus Sanctus. Aeternus佩特,aeternus Filius,aeternus [等]醑圣哉。
  11. Et tamen non tres aeterni, sed unus aeternus.ET tamen非特雷斯aeterni,SED联合国大学aeternus。
  12. Sicut non tres increati, nec tres immensi, sed unus increatus, et unus immensus.非特雷斯increati Sicut特雷斯immensi,NEC,桑达联合国大学increatus,联合国大学immensus。
  13. Similiter omnipotens Pater, omnipotens Filius, omnipotens [et] Spiritus Sanctus.Similiter omnipotens佩特,omnipotens Filius omnipotens [等]醑圣哉。
  14. Et tamen non tres omnipotentes, sed unus omnipotens.ET tamen非特雷斯omnipotentes,SED联合国大学omnipotens。
  15. Ita Deus Pater, Deus Filius, Deus [et] Spiritus Sanctus.伊达杀出佩特,杀出Filius,杀出[]醑圣哉。
  16. Et tamen non tres dii, sed unus est Deus.ET tamen非特雷斯DII,SED联合国大学EST杀出。
  17. Ita Dominus Pater, Dominus Filius, Dominus [et] Spiritus Sanctus.伊达Dominus佩特,Dominus Filius Dominus []醑圣哉。
  18. Et tamen non tres Domini, sed unus [est] Dominus.ET tamen非特雷斯多米尼,SED联合国大学[EST] Dominus。
  19. Quia, sicut singillatim unamquamque personam Deum ac Dominum confiteri christiana veritate compelimur:Quia,sicut singillatim unamquamque个人身份Deum AC Dominum confiteri克里斯蒂娜veritate compelimur:
  20. Ita tres Deos aut [tres] Dominos dicere catholica religione prohibemur.ITA特雷斯Deos引渡特雷斯]多米诺dicere catholica religione prohibemur。
  21. Pater a nullo est factus: nec creatus, nec genitus.佩特一个nullo EST factus:creatus NEC,NEC genitus。
  22. Filius a Patre solo est: non factus, nec creatus, sed genitus. Filius一个Patre独奏EST:非factus,NEC creatus,SED genitus。
  23. Spiritus Sanctus a Patre et Filio: non factus, nec creatus, nec genitus, sed procedens.醑圣哉一个Patre等Filio:非factus,NEC creatus,NEC genitus,SED procedens。
  24. Unus ergo Pater, non tres Patres: unus Filius, non tres Filii: unus Spiritus Sanctus, non tres Spiritus Sancti.联合国大学ERGO佩特,非特雷斯Patres:联合国大学Filius,非特雷斯Filii:联合国大学醑圣哉,非特雷斯醑Sancti。
  25. Et in hac Trinitate nihil prius aut posterius, nihil maius aut minus:等在HAC Trinitate nihil普瑞斯引渡posterius,nihil maius引渡减去:
  26. Sed totae tres personae coaeternae sibi sunt et coaequales.桑达totae特雷斯对人的coaeternae SIBI必须遵守等coaequales。
  27. Ita, ut per omnia, sicut iam supra dictum est, et unitas in Trinitate, et Trinitas in unitate veneranda sit.伊达,UT斯达康,每OMNIA sicut IAM超格言EST,安盟在Trinitate,等unitate veneranda坐在Trinitas。
  28. Qui vult ergo salvus esse, ita de Trinitate sentiat.归仁vult ERGO salvus ESSE,ITA DE Trinitate sentiat。

  29. Sed necessarium est ad aeternam salutem, ut incarnationem quoque Domini nostri Iesu Christi fideliter credat.桑达necessarium EST广告aeternam salutem,UT incarnationem quoque多米尼nostri Iesu斯蒂fideliter credat。
  30. Est ergo fides recta ut credamus et confiteamur, quia Dominus noster Iesus Christus, Dei Filius, Deus [pariter] et homo est.预计ERGO惹人直肠UT credamus等confiteamur,quia Dominus noster Iesus CHRISTUS,棣Filius,杀出[pariter]等HOMO估。
  31. Deus [est] ex substantia Patris ante saecula genitus: et homo est ex substantia matris in saeculo natus.杀出[EST]当然substantia Patris事前saecula genitus:ET同源EST前substantia matris saeculo natus。
  32. Perfectus Deus, perfectus homo: ex anima rationali et humana carne subsistens.百全杀出,百全HOMO:前灵魂rationali等Humana公司卡尔内subsistens。
  33. Aequalis Patri secundum divinitatem: minor Patre secundum humanitatem.Aequalis Patri孔型divinitatem:轻微Patre孔型humanitatem。
  34. Qui licet Deus sit et homo, non duo tamen, sed unus est Christus.归仁licet杀出坐下等HOMO,非二人tamen,SED联合国大学EST CHRISTUS。
  35. Unus autem non conversione divinitatis in carnem, sed assumptione humanitatis in Deum.联合国大学autem非汇率兑换carnem divinitatis,SED assumptione Deum humanitatis。
  36. Unus omnino, non confusione substantiae, sed unitate personae.联合国大学omnino,非confusione substantiae,SED unitate对人。
  37. Nam sicut anima rationalis et caro unus est homo: ita Deus et homo unus est Christus.南sicut灵魂rationalis等卡洛联合国大学EST HOMO:ITA杀出等HOMO联合国大学EST CHRISTUS。
  38. Qui passus est pro salute nostra: descendit ad inferos: tertia die resurrexit a mortuis.归仁passus EST亲致敬nostra:descendit广告inferos:tertia死resurrexit一个mortuis。
  39. Ascendit ad [in] caelos, sedet ad dexteram [Dei] Patris [omnipotentis] .Ascendit广告[中] caelos,sedet广告dexteram [之] Patris [omnipotentis]。
  40. Inde venturus [est] judicare vivos et mortuos.INDE venturus [EST]审判生前等mortuos。
  41. Ad cujus adventum omnes homines resurgere habent cum corporibus suis;广告cujus adventum义务homines resurgere habent暨corporibus猪;
  42. Et reddituri sunt de factis propriis rationem.ET reddituri必须遵守factis propriis rationem。
  43. Et qui bona egerunt, ibunt in vitam aeternam: qui vero mala, in ignem aeternum.归仁等真正egerunt,vitam aeternam ibunt:QUI VERO麻辣,ignem aeternum。
  44. Haec est fides catholica, quam nisi quisque fideliter firmiterque crediderit, salvus esse non poterit.Haec EST惹人catholica,华富暂准quisque fideliter firmiterque crediderit,salvus ESSE非poterit。


    The Athanasian Creed, Quicunque阿他那修的信条,Quicunque

    Advanced Information先进的信息

    The Athanasian Creed is one of the three ecumenical creeds widely used in Western Christendom as a profession of the orthodox faith.阿他那修的信条是在西方基督教世界的广泛使用,作为一个专业的正统信仰的三个合一信条之一。It is also referred to as the Symbolum Quicunque because the first words of the Latin text read, Quicunque vult salvus esse.("Whoever wishes to be saved.").它也被称为Symbolum Quicunque因为拉丁文字的第一个字的读,Quicunque vult salvus ESSE ("谁愿意要保存").

    According to tradition Athanasius, bishop of Alexandria in the fourth century, was the author of the creed.根据传统阿塔纳修,在第四世纪的亚历山大主教,是作者的信条。The oldest known instance of the use of this name is in the first canon of the Synod of Autun, ca.这个名字的使用历史最悠久的著名实例是在第一主教的欧坦,CA佳能。670, where it is called the "faith" of St. Athanasius.670,它被称为“信仰”圣athanasius。Although doubts concerning the Athanasian authorship had been expressed in the sixteenth century, Gerhard Voss, a Dutch humanist, demonstrated the impossibility of reconciling the facts known about the creed with the age of Athanasius.虽然阿他那修著作权有关的疑虑已表示,在16世纪,荷兰以人为本,格哈德沃斯证明,协调有关的亚他那修时代的信条已知的事实是不可能的。 He published his findings in 1642.于1642年,他出版了他的研究结果。Subsequent scholarship, both Catholic and Protestant, has confirmed the verdict of Voss.随后的奖学金,天主教和新教,已确认的沃斯的判决。Among other factors the Athanasian Creed is clearly a Latin symbol, whereas Athanasius himself wrote in Greek.除其他因素的阿他那修信条显然是一个拉丁美洲的象征,而亚他那修自己在希腊文中写道。Moreover, it omits all the theological terms dear to Athanasius such as homoousion, but it includes the filioque popular in the West.此外,它省略了所有亲爱的如homoousion阿塔纳修神学术语,但它包括filioque在西方流行。

    There have been many suggestions as to the identity of the actual author.已经有许多实际作者的身份的建议。One of the more widely held theories is that the date of the creed was ca.举行更广泛的理论之一的信条日期是CA。500, the place of composition a south Gaul location influenced by theologians of Lerins, and the special theological issues both Arianism and Nestorianism. 500,组成一个受Lerins神学家影响的南部高卢人的位置,并特别阿里乌斯教和景教神学问题的地方。These conclusions disqualify Ambrose of Milan even though several eminent scholars point to him as author.这些结论的资格米兰,刘汉铨,即使一些著名的学者指出他作为作者。Caesarius of Arles perhaps comes closest to the above specifications.阿尔勒Caesarius也许是最接近上述规格。However, the question of authorship and origin remains open.然而,作者和来源的问题仍然是开放的。The earliest copy of the text of the creed occurs in a sermon of Caesarius early in the sixth century.最早的复制文本的信条早在第六世纪发生在Caesarius讲道。Other manuscripts containing the creed have been dated in the latter part of the seventh and eighth centuries.其他手稿包含的信条已日在第七和第八世纪后期部分。In these earliest mentions it appears that its functions were both liturgical and catechetical.在这些最早提到它的出现,其职能是礼仪和教理讲授。

    The creed was counted as one of the three classic creeds of Christianity by the time of the Reformation.的信条是时间的改革算作三个基督教的经典教义之一。Both Lutheran and Reformed confessional statements recognize the authoritative character of the Quicunque (with the exception of the Westminster Confession, which accords it no formal recognition).路德和改革自白声明承认权威的Quicunque字符(西敏寺供述,这符合它没有正式承认的例外)。However, the contemporary liturgical use of the creed is largely confined to the Roman and Anglican communions.然而,当代礼仪使用的信条是主要限于罗马和英国国教的圣餐。

    Structurally the creed is composed of forty carefully modeled clauses or verses, each containing a distinct proposition.结构的信条是由第四十精心为蓝本的条文或诗句,每个包含一个独特的命题。These clauses are divided into two clearly demarcated sections.这些条款分为两个明确划分的部分。The first centers on the doctrine of God as Trinity.神三位一体的教义上的第一个中心。The precise formulation of the doctrine is designed on the one hand to exclude unorthodox viewpoints, and on the other hand to express the insights explicit in the church under the influence of Augustine's teaching.设计的学说的确切的表述是一方面要排除非正统的观点,另一方面表达的见解,在教会的影响下,奥古斯丁的教学明确。 Consequently this part of the creed expresses what the church felt to be the necessary understanding of God, the holy Trinity, calling it the fides catholica.因此,这部分的信条表示教会认为是必要的了解,神,三位一体,惹人catholica。The paradox of the unity and the Trinity of God is affirmed in the face of modalism, which attempted to solve the paradox by insisting on the unity while reducing the Trinity to mere successive appearances, and the Arians, who tried to resolve the difficulty by rejecting a unity of essence by dividing the divine substance.面对modalism,它试图解决的悖论,坚持团结,而单纯的连续出场减少三位一体的团结和上帝的三位一体的矛盾肯定,和的arians,试图解决困难,拒绝一个统一的本质除以神圣的物质。

    The second section of the Athanasian Creed expresses the church's faith in the incarnation by affirming the doctrinal conclusions reached in controversies regarding the divinity and the humanity of Jesus.阿他那修信经的第二部分表示肯定的教义中关于耶稣的神和人类的争论得出的结论,教会的信仰的化身。The creed does not hesitate again to affirm a doctrine which in human experience is paradoxical, that in the incarnation there was a union of two distinctly different natures, the divine and the human, each complete in itself, without either losing its identity.的信条没有犹豫,再次肯定的学说,在人类的经验是自相矛盾的,在化身有两种完全不同的性质,神和人,每个完整的本身,工会既没有失去它的身份。 Yet the result of this union is a single person.然而,这个联盟的结果是一个人。The creed thus repudiates the teachings that Christ had but one nature (Sabellianism), or that the human nature was incomplete (Apollinarianism), or that the divine nature was inferior to that of the Father (Arianism), or that in the union of the two natures the identity of one was lost so that the result was simply one nature (Eutychianism).的信条,从而否定基督的教诲,但性质(Sabellianism),或人性是不完整的(Apollinarianism),或神性不如的父亲(阿里乌斯教),或在工会两个性质的一个身份是丢失了,因此,其结果只是一个性质(Eutychianism)。

    It has been said that no other official statement of the early church sets forth, so incisively and with such clarity, the profound theology that is implicit in the basic scriptural affirmation that "God was in Christ reconciling the world to himself."有人说,没有其他早期教会的官方声明载列,如此淋漓尽致,这样的清晰,深刻的神学,是隐含的“神在基督里调和世界,以自己的基本圣经肯定。” The somewhat technical case of its phraseology notwithstanding, the concern of the Athanasian Creed is to assert a conception of the Triune God which is free from anthropomorphic polytheism and a conception of the incarnation which holds in tension the vital data concerning Christ's humanity and divinity.其措辞尽管有些技术的情况下,关注的阿他那修信条是断言一个三位一体的神的观念,这是拟人化的多神教和概念的化身紧张有关基督的人性和神性的重要数据保存。 It is this doctrinal perspective which lends significance to the clauses at the beginning and end of the two parts of the creed ("whoever wishes to be saved must think thus" about the Trinity and the incarnation).正是这种教义的角度来看,这使它在开始和结束的信条(“谁希望被保存,因此必须认为”关于三位一体的化身)两部分的条文的意义。 They do not mean that a believer must understand all theological details to be saved or that he must memorize the language of the creed.他们并不意味着一个信徒必须明白神学要保存的所有细节,或者说,他必须记住的信条的语言。 What is intended is the fact that the Christian faith is distinctly Christocentric, trusting in Christ as Savior.意的是,基督教的信仰是明显Christocentric的,相信在基督为救主的事实。The church knows no other way of salvation and therefore must reject all teachings which deny his true deity or his real incarnation.教会知道没有得救的其他方式,因此必须拒绝所有的教义,否认他真正的神或他的真实化身。

    The creed does not specify the authority, either the Bible or church, upon which it makes its affirmations.的信条没有指定的权力,无论是圣经或教会,后,它使得其誓词。However, it is a scriptural creed because it uses the ideas and sometimes the words of Scripture.但是,它是一个圣经的信条,因为它使用的想法和有时圣经的话。It is a church creed because it is a consensus within the Christian fellowship.这是一个教会的信条,因为它是一个团契内的共识。 The Athanasian Creed remains a superb compendium of Trinitarian and Christological theology and offers itself as a ready outline for catechetical purposes in keeping with its original intent.阿他那修信条仍然是一个高超的汇编三位一体和基督神学,并提供符合其原意的准备大纲作为教理讲授的目的本身。

    JF Johnson樱约翰逊
    (Elwell Evangelical Dictionary) (Elwell宣布了福音字典)

    Bibliography 参考书目
    JND Kelly, The Athanasian Creed; D. Waterland, A Critical History of the Athanasian Creed; CA Swainson, The Nicene and Apostles' Creeds.JND的凯利,阿他那修信条; D.国票,阿他那修信经的一个关键的历史; CA的Swainson尼西亚和使徒们的信仰。


    The Athanasian Creed阿他那修信经

    Catholic Information天主教信息

    One of the symbols of the Faith approved by the Church and given a place in her liturgy, is a short, clear exposition of the doctrines of the Trinity and the Incarnation, with a passing reference to several other dogmas.由教会批准,并在她的礼仪的地方信仰的象征之一,是一个简短明确的论述,三位一体的教义和化身,通过参考其他几个教条。 Unlike most of the other creeds, or symbols, it deals almost exclusively with these two fundamental truths, which it states and restates in terse and varied forms so as to bring out unmistakably the trinity of the Persons of God, and the twofold nature in the one Divine Person of Jesus Christ.不像大多数其他的信仰,或符号,它涉及几乎完全与这两个基本真理,它的国家,并重申,在简洁,形式多样,以带出明白无误地三位一体的神的人,和在双重性质耶稣基督的神人。 At various points the author calls attention to the penalty incurred by those who refuse to accept any of the articles therein set down.在不同的点,作者呼吁人们关注那些拒绝接受任何所定下的文章所招致的刑罚。 The following is the Marquess of Bute's English translation of the text of the Creed:以下是布特侯爵的英语翻译文本的信条:

    Whosoever will be saved, before all things it is necessary that he hold the Catholic Faith.凡将被保存,之前所有的东西,这是必要的,他持有的天主教信仰。Which Faith except everyone do keep whole and undefiled, without doubt he shall perish everlastingly.除了每个人的信仰,保持整体和玷污,毫无疑问,他应everlastingly灭亡。And the Catholic Faith is this, that we worship one God in Trinity and Trinity in Unity.和天主教的信仰,我们崇拜一个在统一的三位一体和三位一体的神。Neither confounding the Persons, nor dividing the Substance.无论是混杂的人,也不除以物质。For there is one Person of the Father, another of the Son, and another of the Holy Ghost.对于一个人的父亲,另一个子,和圣灵。But the Godhead of the Father, of the Son and of the Holy Ghost is all One, the Glory Equal, the Majesty Co-Eternal.但神格父,子,圣灵,是一切,荣耀相等,则陛下共同的永恒。Such as the Father is, such is the Son, and such is the Holy Ghost.如父亲,儿子,等是圣灵。The Father Uncreate, the Son Uncreate, and the Holy Ghost Uncreate.的父亲Uncreate,儿子Uncreate,和圣灵Uncreate。 The Father Incomprehensible, the Son Incomprehensible, and the Holy Ghost Incomprehensible.父亲难以理解,儿子难以理解,和圣灵难以理解。The Father Eternal, the Son Eternal, and the Holy Ghost Etneral and yet they are not Three Eternals but One Eternal.父亲永恒的,永恒的儿子,和圣灵Etneral,但它们不是三个Eternals但一个永恒的。As also there are not Three Uncreated, nor Three Incomprehensibles, but One Uncreated, and One Uncomprehensible.也有三个非受造的,也不三Incomprehensibles,而是一个非受造的,和一个Uncomprehensible。 So likewise the Father is Almighty, the Son Almighty, and the Holy Ghost Almighty.所以,同样的父亲是万能的,全能的儿子,和圣灵的全能。And yet they are not Three Almighties but One Almighty.但是他们却没有三Almighties而是一个全能的。

    So the Father is God, the Son is God, and the Holy Ghost is God.因此,父亲是神,儿子是上帝,圣灵是上帝。And yet they are not Three Gods, but One God.然而,他们不是三个神,而是一个神。So likewise the Father is Lord, the Son Lord, and the Holy Ghost Lord.因此,同样的父亲是主,主的儿子,和圣灵的主。And yet not Three Lords but One Lord.然而,并非三上议院但一主。For, like as we are compelled by the Christian verity to acknowledge every Person by Himself to be God and Lord, so are we forbidden by the Catholic Religion to say, there be Three Gods or Three Lords.对于一样,我们不得不承认每个人自己是上帝和主,所以我们禁止由天主教宗教说的基督教真理,有三个神或三个上议院。The Father is made of none, neither created, nor begotten.父亲是没有,既没有创造,也出师不利。The Son is of the Father alone; not made, nor created, but begotten.儿子是父亲单独的,没有,也没有建立,但出师不利。The Holy Ghost is of the Father, and of the Son neither made, nor created, nor begotten, but proceeding.圣灵的父亲,并没有作出,也创建,也不是独生子,但出发的儿子。

    So there is One Father, not Three Fathers; one Son, not Three Sons; One Holy Ghost, not Three Holy Ghosts.因此,有一个父亲,而不是三个父亲,一个儿子,三个儿子,一个圣灵,而不是三个圣鬼。And in this Trinity none is afore or after Other, None is greater or less than Another, but the whole Three Persons are Co-eternal together, and Co-equal.在这三位一体的无afore或其他后,没有一个是大于或小于另一个,但整个三人共同永恒在一起,相互平等。So that in all things, as is aforesaid, the Unity is Trinity, and the Trinity is Unity is to be worshipped.所以,在所有的事情,是上述,团结是三位一体,三位一体是统一的,是被崇拜。He therefore that will be saved, must thus think of the Trinity.因此,他将被保存,因此认为必须三位一体的。

    Furthermore, it is necessary to everlasting Salvation, that he also believe rightly the Incarnation of our Lord Jesus Christ.此外,它永恒的拯救,是必要的,他也认为正确的我们的主耶稣基督的化身。For the right Faith is, that we believe and confess, that our Lord Jesus Christ, the Son of God, is God and Man.对于正确的信仰,我们相信并承认,我们的主耶稣基督,上帝的儿子,是神和人。

    God, of the substance of the Father, begotten before the worlds; and Man, of the substance of His mother, born into the world.神,物质的父亲,前世界独生子;人,他的母亲到世界的物质出生,。 Perfect God and Perfect Man, of a reasonable Soul and human Flesh subsisting.完美的上帝和完美的人,一个合理的灵魂和人肉的存续。Equal to the Father as touching His Godhead, and inferior to the Father as touching His Manhood.平等抚摸他的神格,伪劣触摸他的男子汉气概的父亲的父亲。Who, although He be God and Man, yet He is not two, but One Christ.谁,虽然他是神和人,但他是不是两个,而是一个基督。One, not by conversion of the Godhead into Flesh, but by taking of the Manhood into God.一,不转换成肉神格,但考虑到神的男子汉气概。One altogether, not by confusion of substance, but by Unity of Person.一个完全,而不是物质的混乱,但人的团结。For as the reasonable soul and flesh is one Man, so God and Man is one Christ.对于合理的灵魂和肉体的是一名男子,使神和人是一个基督。 Who suffered for our salvation, descended into Hell, rose again the third day from the dead.谁遭受我们的救恩,下降到地狱,再次上升,第三天从死。He ascended into Heaven, He sitteth on the right hand of the Father, God Almighty, from whence he shall come to judge the quick and the dead.他登上天堂,他的父亲的右手sitteth,全能的神,从何处他应当来判断,快速和死亡。 At whose coming all men shall rise again with their bodies, and shall give account for their own works.其未来所有的人应与自己的身体再次上升,并应给自己的作品。And they that have done good shall go into life everlasting, and they that have done evil into everlasting fire.他们已经做了很好的的进入永生,和他们做了邪恶成永恒的火。This is the Catholic Faith, which except a man believe faithfully and firmly, he cannot be saved.这是信仰天主教,除一名男子相信忠实和坚决,他不能保存。

    For the past two hundred years the authorship of this summary of Catholic Faith and the time of its appearance have furnished an interesting problem to ecclesiastical antiquarians.在过去的两百年间,作者总结这个天主教信仰和它的外观时教会antiquarians提供了一个有趣的问题。 Until the seventeenth century, the "Quicunque vult", as it is sometimes called, from its opening words, was thought to be the composition of the great Archbishop of Alexandria whose name it bears.直到17世纪,“Quicunque vult”,因为它是从开放的话,有时也被称为,被认为是伟大的亚历山大大主教的名称,熊组成。In the year 1644, Gerard Voss, in his "De Tribus Symbolis", gave weighty probability to the opinion that St. Athanasius was not its author.在1644年度,杰拉德沃斯在他的“德TRIBUS Symbolis”,给了有分量的概率认为圣athanasius是不是它的作者。His reasons may be reduced to the two following:他的理由,可能会降低到以下两个:

    firstly, no early writer of authority speaks of it as the work of this doctor; and首先,没有权威的早期作家谈到这名医生的工作;

    secondly, its language and structure point to a Western, rather than to an Alexandrian, origin.其次,西方,而不是到亚历山大,产地,其语言和结构点。

    Most modern scholars agree in admitting the strength of these reasons, and hence this view is the one generally received today.大多数现代学者同意在承认这些原因的实力,因此,这种观点是今天普遍受到。Whether the Creed can be ascribed to St. Athanasius or not, and most probably it cannot, it undoubtedly owes it existence to Athanasian influences, for the expressions and doctrinal colouring exhibit too marked a correspondence, in subject-matter and in phraseology, with the literature of the latter half of the fourth century and especially with the writings of the saint, to be merely accidental.的信条是否可以归因于圣athanasius与否,最可能的是,它不能,它无疑是欠它的存在,阿他那修的影响,太显着的表情和函授较浓着色展览,主题事项,并在用语,与下半年的第四个世纪的文学,特别是与圣人的著作,仅仅是偶然的。 These internal evidences seem to justify the conclusion that it grew out of several provincial synods, chiefly that of Alexandria, held about the year 361, and presided over by St. Athanasius.这些内部的证据似乎证明,增长了几个省的主教会议,约361今年举行的亚历山德里亚,主要的结论,和圣athanasius主持。 It should be said, however, that these arguments have failed to shake the conviction of some Catholic authors, who refuse to give it an earlier origin than the fifth century.然而,应该说,这些论点都未能动摇一些天主教作家,拒绝给它一个比第五世纪的早期起源的信念。

    An elaborate attempt was made in England, in 1871, by EC Ffoulkes to assign the Creed to the ninth century.在英国是一个精心制作的尝试,于1871年由欧共体Ffoulkes,分配至第九世纪的信条。From a passing remark in a letter written by Alcuin he constructed the following remarkable piece of fiction.传递句话从一个由阿尔昆写了一封信,他修建的小说以下显着的一块。The Emperor Charlemagne, he says, wished to consolidate the Western Empire by a religious, as well as a political, separation from the East.皇帝查理曼,他说,希望以巩固西方帝国的宗教,以及政治,从东分离。To this end he suppressed the Nicene Creed, dear to the Oriental Church, and substituted a formulary composed by Paulinus of Aquileia, with whose approval and that of Alcuin, a distinguished scholar of the time, he ensured its ready acceptance by the people, by affixing to it the name of St. Athanasius.为此,他抑制尼西亚,亲爱的东方教会,并以Aquileia Paulinus的审批和阿尔昆,杰出学者的时间,组成一个处方,他保证其准备接受由人,贴上它的名圣athanasius。This gratuitous attack upon the reputation of men whom every worthy historian regards as incapable of such a fraud, added to the undoubted proofs of the Creed's having been in use long before the ninth century, leaves this theory without any foundation.勿庸置疑的证明这种对男性的声誉,其中每一个值得历史学家认为这种欺诈能力,无端攻击的信条,一直在使用前第九世纪,叶没有任何基础理论。

    Who, then, is the author?那么,谁是作者?The results of recent inquiry make it highly probable that the Creed first saw the light in the fourth century, during the life of the great Eastern patriarch, or shortly after his death.最近的调查结果,它极有可能的信条第一次看到在第四世纪,生活在伟大的东方族长,他去世后不久。It has been attributed by different writers variously to St. Hilary, to St. Vincent of Lérins, to Eusebius of Vercelli, to Vigilius, and to others.它已被归因到圣希拉里不同,圣文森的Lérins,韦尔切利尤西比乌斯,Vigilius,和其他人不同的作家。It is not easy to avoid the force of the objections to all of these views, however, as they were men of world-wide reputation, and hence any document, especially one of such importance as a profession of faith, coming from them would have met with almost immediate recognition.这是不容易避免的反对力量,所有这些意见,但是,因为他们是男人世界广泛的声誉,并因此任何文件,特别是作为一个专业的信仰等重要之一,他们将有会见了几乎立即承认。 Now, no allusions to the authorship of the Creed, and few even to its existence, are to be found in the literature of the Church for over two hundred years after their time.现在,没有作者的信条典故,少数人甚至它的存在,在两百多年的时间后,教会文学。We have referred to a like silence in proof of non-Athanasian authorship.我们曾提到这样的沉默,在非阿他那修著作权的证明。It seems to be similarly available in the case of any of the great names mentioned above.这似乎是在上述任何伟大的名字情况下同样可用。In the opinion of Father Sidney Smith, SJ, which the evidence just indicated renders plausible, the author of this Creed must have been some obscure bishop or theologian whose composed it, in the first instance, for purely local use in some provincial diocese.父亲西德尼史密斯,律政司司长,证据呈现似是而非的意见,这个信条的作者必须有一些不起眼的主教或神学家,其组成,在一审,,纯粹的地方,在一些省的教区。 Not coming from an author of wide reputation, it would have attracted little attention.没有广泛的声誉的作者,它会吸引关注甚少。As it became better known, it would have been more widely adopted, and the compactness and lucidity of its statements would have contributed to make it highly prized wherever it was known.成为更广为人知,它会被更广泛采用,紧凑和清晰,其发言会有助于使如获至宝所有被称为。Then would follow speculation as to its author, and what wonder, if, from the subject-matter of the Creed, which occupied the great Athanasius so much, his name was first affixed to it and, unchallenged, remained.然后会按照其作者的猜测,什么不知道,从标的物的信条,这占据了很大的亚他那修了这么多,如果他的名字第一次贴,万夫莫敌,保持。

    The "damnatory", or "minatory clauses", are the pronouncements contained in the symbol, of the penalties which follow the rejection of what is there proposed for our belief.“指责的”,或“威胁的条款”,后续还有什么是我们的信念,提出拒绝的处罚,在符号中的豪言。It opens with one of them: "Whosoever will be saved, before all things it is necessary that he hold the Catholic Faith".它打开其中之一:“凡将被保存,之前所有的事情,它是必要的,他持有的天主教信仰”。The same is expressed in the verses beginning: "Furthermore, it is necessary" etc., and "For the right Faith is" etc., and finally in the concluding verse: "This is the Catholic Faith, which except a man believe faithfully and firmly, he cannot be saved".同样是在开始的诗句:“此外,它是必要的”等,“正确的信仰”等,并终于在最后的诗句:“这是信仰天主教,除一名男子相信忠实和坚决,他不能得救“。 Just as the Creed states in a very plain and precise way what the Catholic Faith is concerning the important doctrines of the Trinity and the Incarnation, so it asserts with equal plainness and precision what will happen to those who do not faithfully and steadfastly believe in these revealed truths.正如在一个非常简单和精确的方式,信仰天主教的有关三位一体的化身的重要教义信条,所以它主张平等的朴素和精度会发生什么事情,谁不忠实地,坚定不移地相信这些揭示的真理。 They are but the credal equivalent of Our Lord's words: "He that believeth not shall be condemned", and apply, as is evident, only to the culpable and wilful rejection of Christ's words and teachings.它们只是credal相当于我们的主的话:“他说,信不是应予以谴责”,并申请,因为是显而易见的,只有罪责,故意拒绝基督的话和教导。 The absolute necessity of accepting the revealed word of God, under the stern penalties here threatened, is so intolerable to a powerful class in the Anglican church, that frequent attempts have been made to eliminate the Creed from the public services of that Church.接受透露神字,在这里受到威胁的严峻刑罚绝对必要的,所以不能容忍在圣公会教堂的权势阶层,频繁的尝试已作出,从该教会的公共服务,以消除的信条。 The Upper House of Convocation of Canterbury has already affirmed that these clauses, in their prima facie meaning, go beyond what is warranted by Holy Scripture.召开坎特伯雷上议院已经肯定,这些条文,在他们的表面意义,超越什么是圣经保证。In view of the words of Our Lord quoted above, there should be nothing startling in the statement of our duty to believe what we know is the testimony and teaching of Christ, nor in the serious sin we commit in wilfully refusing to accept it, nor, finally, in the punishments that will be inflicted on those who culpably persist in their sin.鉴于上面引述我们的主的话,应该在我们的责任的声明令人震惊的,相信我们所知道的是基督的见证和教学,也没有严重的罪,我们犯故意拒绝接受,也不最后,在将那些该罚坚持自己的罪孽造成的处罚。 It is just this last that the damnatory clauses proclaim.这只是这个最后的,指责的条款宣布。From a dogmatic standpoint, the merely historical question of the authorship of the Creed, or of the time it made its appearance, is of secondary consideration.从教条主义的观点,只是作者的信条,或时间,其外观的历史问题,是次要的考虑。The fact alone that it is approved by the Church as expressing its mind on the fundament truths with which it deals, is all we need to know.事实本身,它被批准为表达对与它交易的根本真理的初衷,由教会,是所有我们需要知道。

    Publication information Written by James J. Sullivan.詹姆斯J沙利文编写的出版物信息。Transcribed by David Joyce.转录大卫乔伊斯。The Catholic Encyclopedia, Volume II.天主教百科全书,第二卷。Published 1907.发布1907年。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, 1907.Nihil Obstat,1907年。Remy Lafort, STD, Censor.人头马lafort,性病,检查员。Imprimatur.认可。+John M. Farley, Archbishop of New York+约翰米farley,大主教纽约

    Bibliography参考书目

    JONES, The Creed of St. Athanasius; JEWEL, Defence of the Apology (London, 1567); in Works (Cambridge, 1848), III, 254; VOSSIUS, Dissertationes de Tribus symbolis (Paris, 1693); QUESNEL, De Symbolo Athanasiano (1675); MONTFAUCON, Diatribe in symbolum Quicunque in PG XXVIII, 1567, MURATORI, Expositio Fidei Catholicae Fortunati with Disquisitio in Anecdota (Milan, 1698), II; WATERLAND, A Critical History of the Athanasian Creed (Cambridge, 1724; Oxford, 1870); HARVEY, The History and Theology of the Three Creeds (London, 1854), II; FFOULKES, The Athanasian Creed (London, 1871); LUMBY, The History of the Creeds (Cambridge, 1887); SWAINSON, The Nicene Creed and the Apostles' Creed (London, 1875); OMMANNEY, The Athanasian Creed (London, 1875); IDEM, A Critical Dissertation on the Athanasian Creed (Oxford, 1897); BURN, The Athanasian Creed, etc., in ROBINSON, Texts and Studies (Cambridge, 1896); SMITH, The Athanasian Creed in The Month (1904), CIV, 366; SCHAFF, History of the Christian Church (New York, 1903), III; IDEM, The Creeds of Christendom (New York, 1884), I, 34; TIXERONT, in Dict.琼斯,圣athanasius的信条;宝石,国防部道歉(伦敦,1567年);工程(剑桥,1848年),第三,254; VOSSIUS,Dissertationes TRIBUS symbolis(巴黎,1693);克内尔,德Symbolo Athanasiano (1675年); MONTFAUCON,谩骂symbolum Quicunque PG二十八,1567,穆拉托,Expositio Fidei Catholicae Fortunati Disquisitio在Anecdota(米兰,1698),第二,国票,阿他那修信条(剑桥,1724年的一个关键的历史;牛津大学, 1870年),哈维,三个信条(伦敦,1854年)的历史和神学,二; F​​FOULKES,阿他那修信条(伦敦,1871年); LUMBY,历史的信条(剑桥,1887年);斯维森,尼西亚和使徒们的信条(伦敦,1875年); OMMANNEY,阿他那修信条(伦敦,1875年);同上,阿他那修信经“(牛津,1897年)的一个关键论文;烧伤,阿他那修信经等,在罗便臣,文本研究(剑桥,1896年);史密斯,阿他那修信条在本月(1904年),CIV,366;沙夫,历史的基督教教堂(纽约,1903年),三;同上,基督教的信条(纽约, 1884年),我34; TIXERONT,快译通。de theol.DE theol。cath.; LOOFS, in HAUCK, Realencyklopadie fur prot.导管;。LOOFS,豪克,Realencyklopadie毛皮PROT。 Theol., sv See also the recent discussion by Anglican writers: WELLDON, CROUCH, ELIOT, LUCKOCK, in the Nineteenth Century (1904-06). 。Theol,SV最近由英国国教的作家讨论:WELLDON,克劳奇,艾略特,LUCKOCK,在十九世纪(1904至06年)。



    Also, see:此外,见:
    Athanasius athanasius
    Creed 信条
    Nicene Creed尼西亚
    Apostles' Creed使徒们的信条


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