(Someone may ask, "What about the Apostles' Creed?" Traditionally, in the West, the Apostles' Creed is used at Baptisms, and the Nicene Creed at the Eucharist [AKA the Mass, the Liturgy, the Lord's Supper, or the Holy Communion.] The East uses only the Nicene Creed.) （有人会问， "什么约使徒们的信条？ "按传统习俗，在西方，使徒们的信条是用在受洗仪式，并尼西亚在圣体圣事[又名弥撒礼仪中，主的晚餐，或圣餐。 ]东只使用尼西亚） 。
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And in one Lord
Jesus Christ,在一个主耶稣基督，
the only begotten Son of
God,这个独生子的上帝，
begotten of his Father before all
worlds,造物主在他的父亲面前，所有的世界，
God of God, Light of
Light,上帝上帝，轻轻，
very God of very
God,很神很神，
begotten, not
made,造物主，没有作出，
being of one substance with the
Father;作为一个物质与父亲;
by whom all things were
made;由何人所有的东西发了言;
who for us men and for our
salvation那些为我们人类和我们的救赎
came down from
heaven,下来，从天上，
and was incarnate by the Holy
Ghost被肉身由圣灵
of the Virgin Mary,的圣母玛利亚
and was made
man;并取得了男子;
and was crucified also for us under
Pontius Pilate;和被钉在十字架上，也为我们，祂比拉多;
he suffered and was
buried;他遭受痛苦和被安葬;
and the third day he rose
again和第三天，他再次上升
according to the
Scriptures,根据圣经，
and ascended into
heaven,升入天堂，
and sitteth on the right hand of the
Father;和祂对右手的父亲;
and he shall come again, with
glory,他当然会再来，荣耀，
to judge both the quick and the
dead;判断都死人和活人;
whose kingdom shall have no
end.其英国有没有尽头。
And I believe in
the Holy Ghost the Lord, and Giver of Life,我相信，在圣灵主，并赐予生命，
who proceedeth
from the Father [and the Son];谁proceedeth来自父亲[和儿子] ;
who with the Father and the Son
together他们将同父亲和儿子一起
is worshipped and
glorified;是崇拜和歌颂;
who spake by the
Prophets.谁spake由先知。
And I believe one holy Catholic and
Apostolic Church;我相信一个神圣的天主教和使徒教会;
I acknowledge one baptism for the
remission of sins;我承认一个洗礼，为使罪得赦;
and I look for the resurrection of the
dead,我期望从死中复活，
and the life of the world to
come.和生活的未来世界。 AMEN.阿门。
We believe in one
Lord, Jesus Christ,我们相信，在一个主耶稣基督，
the only son of
God,只有上帝的儿子，
eternally begotten of the
Father,大智造物主的父亲，
God from God, Light from
Light,上帝上帝，轻轻，
true God from true
God,真实的上帝从真实的上帝，
begotten, not
made,造物主，没有作出，
of one being with the
Father.一个正在与父亲。
Through him all things were
made.通过他的所有东西发了言。
For us and for our
salvation为我们和我们的救恩
he came down from
heaven:他从天降临：
by the power of the Holy
Spirit由电力的圣灵
he became incarnate from the Virgin
Mary,他成了肉身，从圣母玛利亚
and was made man.并取得了男子。
For our sake he
was crucified under Pontius Pilate;为了我们，他被钉在十字架上，祂比拉多;
he suffered death and was
buried.他遭受的死亡和被埋葬。
On the third day he rose
again就在第三天，他再次上升
in accordance with the
Scriptures;按照圣经;
he ascended into
heaven他跻身于天堂
and is seated at the right hand of the
Father.是坐在右手的父亲。
He will come again in
glory他会再来，在荣耀
to judge the living and the
dead,判断活人与死人，
and his kingdom will have no
end.和他的英国都没有尽头。
We believe in the
Holy Spirit, the Lord, the giver of life,我们相信，在圣灵降临时，主，赐予生命，
who proceeds from
the Father [and the Son].谁收益来自父亲[和儿子] 。
With the Father and the
Son与父亲及儿子
he is worshipped and
glorified.他是崇拜和歌颂。
He has spoken through the
Prophets.他说，通过先知。
We believe in one holy catholic and
apostolic Church.我们相信，在一个神圣的天主教和使徒教会。
We acknowledge one baptism for the
forgiveness of sins.我们承认一个洗礼，为宽恕的罪孽。
We look for the resurrection of the
dead,我们期待为死人复活，
and the life of the world to
come.和生活的未来世界。 AMEN.阿门。
When the Nicene Creed was drawn up, the chief enemy was Arianism, which denied that Jesus was fully God.当尼西亚制定，行政敌arianism ，否认耶稣是完全神。 Arius was a presbyter (elder) in Alexandria in Egypt, in the early 300's. arius是一个presbyter （老） ，在亚历山德里亚，在埃及，在早期300的。 He taught that the Father, in the beginning, created (or begot) the Son, and that the Son, in conjunction with the Father, then proceeded to create the world.他告诉我们，父亲，在开始时，创造（或begot ）的儿子，并说儿子，在与父亲，然后开始创造世界。 The result of this was to make the Son a created being, and hence not God in any meaningful sense.结果，这是为了让儿子一创造福祉，因此，不是神，在任何意义上的。 It was also suspiciously like the theories of those Gnostics and pagans who held that God was too perfect to create something like a material world, and so introduced one or more intermediate beings between God and the world.也有人形迹可疑，像理论这些gnostics和异教徒的人认为上帝是太完善，以创造一些像一个物质世界，因此，推出一个或多个中间被神和世界之间。 God created A, who created B, who created C, .上帝创造了，他们创造了b ，曾经创造c ， 。 . 。 . 。 who created Z, who created the world.谁创造了z ，谁创造了世界。 Alexander, Bishop of Alexandria, sent for Arius and questioned him.亚历山大主教亚历山德里亚，送往arius ，并质疑他。 Arius stuck to his position, and was finally excommunicated by a council of Egyptian bishops. arius坚持他的立场，并最后被驱逐，由理事会埃及主教。 He went to Nicomedia in Asia, where he wrote letters defending his position to various bishops.他来到尼科美底亚在亚洲，在那里他分别致函捍卫他的立场，以各主教。 Finally, the Emperor Constantine summoned a council of Bishops in Nicea (across the straits from modern Istanbul), and there in 325 the Bishops of the Church, by a decided majority, repudiated Arius and produced the first draft of what is now called the Nicene Creed.最后，皇帝君士坦丁召集会议的主教们在nicea （海峡对岸从现代伊斯坦布尔） ，并在325个主教的教会，由一个决定多数，推翻arius和生产的第一稿是什么，现在被称为nicene信条。 A chief spokesman for the full deity of Christ was Athanasius, deacon of Alexandria, assistant (and later successor) to the aging Alexander.首席发言人，为全面神的基督被athanasius ，执事的亚历山德里亚，助理（后来的继任者）对我国老年亚历山大。 The Arian position has been revived in our own day by the Watchtower Society (the JW's), who explicitly hail Arius as a great witness to the truth.该阿里安立场已经复苏，在我们自己的一天这座瞭望塔协会（李钟郁的） ，他明确地冰雹arius作为一个伟大的见证真相。
I here print the Creed (modern wording) a second time, with notes inserted.我在此打印信条（现代措辞） ，第二次，与债券插入。
* We believe in
one God, *我们相信，在一个真主
* the Father, the Almighty,
*父亲，全能，
* maker of heaven
and earth, *制造商天地
* of all that is, seen and
unseen. *所有，就是看见和看不见的。
* We believe in
one Lord, Jesus Christ, *我们相信，在一个主耶稣基督，
* the only son of God,
*只有上帝的儿子，
Here and elsewhere (such as John 1:14) where the Greek has MONOGENETOS HUIOS, an English translation may read either "only Son" or "only begotten Son."在这里和其他地方（如约翰1:14 ）凡希已monogenetos huios ，英语翻译，可阅读要么"独生子"或"独生子" 。 The Greek is ambiguous.希腊是模糊的。 The root GEN is found in words like "genital, genetics, generation," and suggests begetting.根根，是发现的字眼，例如"生殖器，遗传学，一代" ，并建议begetting 。 However, it is also found in words like "genus" and suggests family or sort or kind.不过，它也发现，在口头上的"属" ，并建议家人或排序或实物。 Accordingly, we may take MONOGENETOS to mean either "only begotten" or "one-of-a-kind, only, sole, unique."因此，我们可以采取monogenetos是指无论是"只有造物主"或"一对一类中，只有唯一的，独一无二的" 。
* eternally begotten of the Father, *大智造物主的父亲，
Here the older translation has "begotten of the Father before all worlds."这里老一辈翻译， "造物主的父亲以前所有的世界" 。 One might suppose that this means, "before the galaxies were formed," or something of the kind.有人可能会认为，这意味着， "前星系形成的， "还是有点客气。 But in fact the English word "world" used to mean something a little different.但实际上英文的"世界"一词，是指一些有少许差异。 It is related to "were" (pronounced "weer"), an old word for "man," as in "werewolf" or "weregild."这是与"人" （发音为" weer " ） ，一个老字，为"人" ， "狼人"或" weregild " 。 (Compare with Latin VIR.) Hence a "world" was originally a span of time equal to the normal lifespan of a man. （比较与拉丁语源） ，因此， "世界" ，原本是一个大跨度的时间相当于正常寿命的一名男子。 Often in the KJV Bible, one finds "world" translating the Greek AION ("eon"), and a better translation today would be "age."常常是在kjv圣经，我们可以发现有"世界"翻译希腊语aion （ "国贸" ） ，以及更好的翻译，今天将被"时代" 。 (Thus, for example, in Matthew 24:3, the question is one of "the end of the age," which makes it possible to understand what follows as a description of the destruction of Jerusalem in the year 70, and of the end of an era in the spiritual history of mankind. But I digress.) So here we have "begotten of the Father before all times, before all ages." （因此，举例来说，在马太24:3 ，我的问题是一个"世界末日年龄， "这使我们能够了解如下作为一个描述摧毁耶路撒冷今年70岁，和最终一个时代的精神，人类的历史，但我偏离） ，所以我们在这里有"造物主的父亲以前任何时候，才不分年龄人人共享的" 。 Arius was fond of saying, "The Logos is not eternal. God begat him, and before he was begotten, he did not exist." arius是喜欢说， "标识是不是永恒的，上帝begat他，之前他是造物主，他根本不存在" 。 The Athanasians replied that the begetting of the Logos was not an event in time, but an eternal relationship.该athanasians回答说， begetting的标识是不是一个事件，在时间的，而是一种永恒的关系。
* God from God, Light from Light, *上帝上帝，轻轻，
A favorite analogy of the Athanasians was the following: Light is continuously streaming forth from the sun.最爱比喻的athanasians是以下几点：轻，是不断流出来，从太阳。 (In those days, it was generally assumed that light was instantaneous, so that there was no delay at all between the time that a ray of light left the sun and the time it struck the earth.) The rays of light are derived from the sun, and not vice versa. （在那些日子，人们普遍假定，轻型因为瞬间，所以不存在时滞，在所有的时间之间一个光芒左太阳的时候，它击中地球。 ）的光芒是来自太阳，而不是相反。 But it is not the case that first the sun existed and afterwards the Light.但事实并非如此，首先，太阳存在，而且事后轻。 It is possible to imagine that the sun has always existed, and always emitted light.这是有可能的想象太阳始终存在，并一直将发射光。 The Light, then, is derived from the sun, but the Light and the sun exist simultaneously throughout eternity.轻，那么，是来自太阳，但鉴于与太阳同时存在，在整个永恒。 They are co-eternal.他们共同的永恒。 Just so, the Son exists because the Father exists, but there was never a time before the Father produced the Son.只是如此，他们儿子的存在，是因为父亲的存在，但决不是会前的时间，父亲拿出儿子。 The analogy is further appropriate because we can know the sun only through the rays of light that it emits.这个比喻是再恰当，因为我们可以知道太阳只有通过的光芒，它释放出来。 To see the sunlight is to see the sun.见到阳光，是看太阳。 Just so, Jesus says, "He who has seen me has seen the Father."只是如此，耶稣说， "他已经看到了我看到了父亲" 。 (John 14:9) （约翰14时09分）
* true God from
true God, *真实的上帝从真实的上帝，
* begotten, not made,
*造物主，没有作出，
This line was inserted by way of repudiating Arius' teaching that the Son was the first thing that the Father created, and that to say that the Father begets the Son is simply another way of saying that the Father has created the Son.这条线是插入的方式批判arius教学说，儿子是第一件事，父亲创造了，并且说父亲生的儿子是单纯的另一种方式，说父亲已形成了儿子。
Arius said that if the Father has begotten the Son, then the Son must be inferior to the Father, as a prince is inferior to a king. arius说，如果父亲有造物主的儿子，那么儿子一定要逊色的父亲，作为一个王子，处于劣势的一景。 Athanasius replied that a son is precisely the same sort of being as his father, and that the only son of a king is destined himself to be a king. athanasius回答说，一个儿子，正是同一种被他的父亲，并说，只有王子注定自己是一个国王。 It is true that an earthly son is younger than his father, and that there is a time when he is not yet what he will be.这是事实的一个俗世的儿子是年轻的，比他的父亲，有一个时间的时候，他还没有什么，他会如何。 But God is not in time.但上帝不是在时间。 Time, like distance, is a relation between physical events, and has meaning only in the context of the physical universe.当时，像距离，是一个关系物理事件，并已意义只有在上下文的物理宇宙。 When we say that the Son is begotten of the Father, we do not refer to an event in the remote past, but to an eternal and timeless relation between the Persons of the Godhead.当我们说儿子是造物主的父亲，我们不是指一个事件在偏远过去，而且是一个永恒的和永恒的关系，人神的源头。 Thus, while we say of an earthly prince that he may some day hope to become what his father is now, we say of God the Son that He is eternally what God the Father is eternally.因此，虽然我们说的是一个人间的王子，他可能在某一天希望成为什么，他的父亲是现在，我们说，上帝的儿子，他永远是什么神，父亲是大智。
* of one being with the Father. *一个正在同父亲。
This line: "of one essence with the Father, of one substance with the Father, consubstantial with the Father," (in Greek, HOMO-OUSIOS TW PATRI) was the crucial one, the acid test.这条线说： "在一个本质上与父亲的一种物质与父亲， consubstantial与父亲" （希腊文，同质ousios星期日帕特里）是关键的一年，严峻的考验。 It was the one formula that the Arians could not interpret as meaning what they believed.这是一个公式表示arians无法解读为意指什么，他们相信的。 Without it, they would have continued to teach that the Son is good, and glorious, and holy, and a Mighty Power, and God's chief agent in creating the world, and the means by which God chiefly reveals Himself to us, and therefore deserving in some sense to be called divine.没有它，他们会不断教导儿子是好的，光荣，神圣的，一个强权，和上帝的行政代理人在创造世界，其手段，其中主要是上帝揭示自己，我们的，因此值得在一定意义上被称为神。 But they would have continued to deny that the Son was God in the same sense in which the Father is God.但他们会继续否认说，儿子是上帝在同样的意义上，其中父亲是上帝。 And they would have pointed out that, since the Council of Nicea had not issued any declaration that they could not accept, it followed that there was room for their position inside the tent of Christian doctrine, as that tent had been defined at Nicea.而他们会指出，由于安理会的nicea没有发出任何声明说，他们不能接受，但随后即有空间，为自己的立场帐篷内的基督教教义，因为这帐篷里已确定在nicea 。 Arius and his immediate followers would have denied that they were reducing the Son to the position of a high-ranking angel. arius ，并立即将他的信徒会后否认说，他们减少了儿子的立场一位高级天使。 But their doctrine left no safeguard against it, and if they had triumphed at Nicea, even in the negative sense of having their position acknowledged as a permissible one within the limits of Christian orthodoxy, the damage to the Christian witness to Christ as God made flesh would have been irreparable.但他们的学说没有留下防范它，如果他们获胜，在nicea ，即使在消极意义上的考虑他们的立场承认，作为一个可容许范围内向东正教的，由此造成的损害向基督徒见证基督，因为神肉身已无法弥补的。
Incidentally, HOMOOUSIOS is generally written without the hyphen.顺便说一句， homoousios一般是书面没有连字符。 The OU (in Greek as in French) is pronounced as in "soup", "group", and so on, and the word has five syllables HO-mo-OU-si-os, with accents on first and third, as shown.在欧（希腊文，因为在法语） ，是明显的，因为在"汤" ， "集团"等，与Word有五个音节何谟-欧-斯操作系统，与口音上的第一和第三，如图所示。 The Greek root HOMO, meaning "same," is found in English words like "homosexual" and "homogenized", and is not to be confused with the Latin word HOMO, meaning "man, human".希根同源，意思是"同" ，发现在英文单词如"同性恋"和"搅匀" ，而不是将它与拉丁词同源，也就是"人，人" 。
The language finally adopted in the East was that the Trinity consists of three HYPOSTASES (singular HYPOSTASIS) united in one OUSIA.语文最后通过在东部，是三位一体的构成为3个本质（奇合）万众一心ousia 。 The formula used in the West, and going back at least to Tertullian (who wrote around 200, and whose writings are the oldest surviving Christian treatises written in Latin), is that the Trinity consists of three PERSONAE (singular PERSONA) united in one SUBSTANTIA.公式中使用的西进，回到至少戴尔都良（谁写约200个，其著作是现存最古老的基督教论文写在拉丁语系） ，是三位一体的构成为3个属人（奇异人物）万众一心substantia 。 In English, we say "Three Persons in one Substance."在英语，我们说： "三个人在一个物质的" 。 Unfortunately, the Greek HYPO-STASIS and the Latin SUB-STANTIA each consists of an element meaning "under, below" (as in "hypodermic", "hypothermia", etc) followed by an element meaning "stand".不幸的是，希腊，弱血瘀和拉丁语分stantia每个选区的一个要素，意思是"下，低于" （如"皮下注射" ， "低温"等） ，其次是一个元素，意思是"立场" 。 Thus it was natural for a Greek-speaker, reading a Latin document that referred to One SUBSTANTIA to substitute mentally a reference to One HYPOSTASIS, and to be very uncomfortable, while a Latin-speaker would have the same problem in reverse.因此，它是自然的一个希腊议长，读一拉丁语文件中提到了一个substantia代替弱智参考，以一合，就会感到很不舒服，而拉丁语喇叭，将有同样的问题，在倒车。 Thus the seeds were sown for a breakdown of communication.因此，种子播下了崩溃的沟通。
* Through him all things were made. *通过他的所有东西发了言。
This is a direct quote from John 1:3.这是一个直接引述约翰1:3 。 Before the insertion of the HOMO-OUSIOS clause, this line immediately followed "begotten, not made."然后插入的同质ousios条款，这条线，紧接着"造物主，而不是作出" 。 The two lines go naturally together.两线列车前往自然在一起。 The Son is not a created thing.儿子是不是一个创造东西。 Rather, He is the agent through Whom all created things come to be.相反，他是代理人，通过他们创造的一切东西来。 Inserting the HOMO-OUSIOS at this point breaks up the flow, and if I had been present at the Council of Nicaea, I would have urged the bishops to insert it one line further down instead.插入同质ousios在这一点上突破了流动的，如果我一直在场，在理事会的尼西亚话，我会敦促主教它插入一条线进一步下跌。 In the older translation, in particular, someone reading the Creed is likely to understand it as referring to "The Father by whom all things were made."在老一辈翻译，尤其是，有人读了信条是可能理解为是指"父亲何人所有的东西发了言" 。 The newer translation, by revising the English wording, makes this misreading less likely.较新的翻译，修订了英语措辞，使这一误读的可能性降低。
* For us and for our salvation *为我们和我们的救恩
The older translation has, "for us men."老一辈翻译了， "对我们来说男人" Now, while English has in common current usage the one word "man" to do duty both for gender-inclusive ("human") and for gender-specific ("male"), Latin has "homo, homin-" for gender-inclusive and "vir" for gender-specific, while Greek has "anthropos" for gender-inclusive and "aner, andro-" for gender-specific.现在，虽然英语已在共同基金目前的使用情况了一个字： "好男人"做工作地点均与性别的包容性（ "人" ） ，并用于特定性别（ "男" ） ，拉丁语已经"同质， homin - "性别包容性和"源" ，为特定性别的，而希腊" anthropos "促进两性平等的包容性和" aner ，雄激素-"促进两性平等的具体化。 (Given the demand for a similar distinction in English, I have been arguing for a gender-inclusive use of "man", and the revival of the older word "were" (as in "werewolf" and "weregild") in the gender-specific sense. But so far I have had but scant success.) Where the older translation of the Creed is used, with its "for us men" at this point, a feminist might consider complaining of sexist language. （鉴于需求为类似的区别，在英语，我一直在争论一个性别的包容性使用的"人" ，和振兴老词" ， " （如"狼人"和" weregild " ） ，在性别具体意义，但到现在为止我有，但很少成功。 ）凡老一辈翻译的信条是用，其"对于我们男人"在这一点上，女权主义者可能会考虑抱怨性别歧视的语言。 But the Greek and Latin wording here are both gender-inclusive, and so a feminist, reading the Creed in either of those languages, ought to find nothing that will upset him.但希腊语和拉丁语措词这里都是性别的包容性，因此，女权主义者，阅读教义中的任何一种语言，应该看不出这会扰乱他。
* he came down
from heaven: *他下来，从天上：
* by the power of the Holy
Spirit *由电力的圣灵
* he became incarnate from the Virgin
Mary, *他成了肉身，从圣母玛利亚
* and was made man.
*并取得了男子。
* For our sake he
was crucified under Pontius Pilate; *为了我们，他被钉在十字架上，祂比拉多;
* he suffered death and was
buried. *他遭受死亡和被埋葬。
You will note that the older translation has here simply, "He suffered and was buried" (Latin, "passus et sepultus est").你会注意到，老一辈翻译，在这里简单的说， "他遭到被埋葬" （拉丁语， " passus等sepultus预测" ） 。 Apparently by the time of Nicea, it was no longer necessary to emphasize, to spell out unmistakably, that Christ had really died at Calvary, as it had been spelled out in the Apostles' Creed.显然经过一段时期的nicea ，它不再是强调的必要，说明无误，即基督真的死在calvary ，因为它已列明的使徒们的信条。 And indeed, I have never heard anyone try to argue that the Creed here leaves a loophole for those who want to believe that Jesus merely swooned on the Cross.事实上，我从来没有听到任何人试图争辩说，信仰在这里留下了漏洞，为那些愿意相信耶稣只是swooned在十字架上。 So apparently the Nicene Fathers were right in supposing that their language would not be misunderstood.所以很明显， nicene父亲有权在假定他们的语言不会被误解。 However, the framers of the new translation decided to make the meaning unmistakable and to close this particular loophole.然而，制定新的翻译决定，使意思明白无误，并关闭这个漏洞。 And I for one am not sorry.和我来说，我并不遗憾。
* On the third
day he rose again *在第三天，他再次上升
* in accordance with the
Scriptures; *按照念经;
The wording here is borrowed from 1 Corinthians 15:4.措辞这里是借来的，从哥林多前书15时04分。 The older translation has "according to the Scriptures," which in terms of modern language is misleading.老一辈翻译， "根据圣经" ，无论在现代的语言是一种误导。 Today, when we say, "It will rain tomorrow, according to the weatherman," we mean, "The weatherman says that it will rain, but whether he is right is another question."今天，当我们说， "这将有雨，明天，根据我的气象员， "我们的意思是， "气象员说会下雨，但他是否是正确的，是另外一个问题" 。 And this is clearly not what either St. Paul or the Nicene Fathers had in mind.这显然不是什么要么圣保禄或nicene者的想法。 The newer translation is an improvement.较新的翻译是一个进步。 I would have suggested, "in fulfillment of the Scriptures," which is clearly what is meant.我会建议， "在履行该会念经" ，这是非常清楚是什么意思。
* he ascended
into heaven *他跻身天堂
* and is seated at the right hand of
the Father. *是坐在右手的父亲。
* He will come again in glory to judge
the living and the dead, *他会再来，在荣耀判断活人与死人，
* and his kingdom will have no
end. *和他的英国都没有尽头。
*
* We believe in the Holy Spirit, the
Lord, the giver of life, *我们相信，在圣灵降临时，主，赐予生命，
* who proceeds from the Father [and the
Son]. *谁收益来自父亲[和儿子] 。
The words shown in brackets, "and from the Son," are a Western addition to the Creed as it was originally agreed on by a Council representing the whole Church, East and West.字显示，在括号" ，从子， "是一个西方除了上述信条，因为它本来商定，由理事会代表全教会，东方和西方。 They correspond to the Latin word FILIOQUE (FILI = Son, -O = from, -QUE = and; pronounced with accent on the O), and the controversy about them is accordingly known as the Filioque controversy.它们对应于拉丁词filioque （ fili =儿子，邻=从，悫=和;明显口音对海外） ，争议是因此被称为该filioque争议。
If we are looking for a statement that can be taken as common ground by all Christians, East and West alike, it clearly cannot include the FILIOQUE.如果我们正在寻找一份声明中表示，可以作为共同点，所有基督徒，东方和西方一样，它显然不能包括filioque 。 On the other hand, Western Christians will be unwilling to have it supposed that they are repudiating the statement that the Spirit proceeds jointly from Father and Son.在另一方面，西方的基督信徒将不愿将它假定他们是否定的声明，这一精神，共同收益，从父亲和儿子。 I accordingly suggest that we print the Creed with the FILIOQUE either in brackets or omitted altogether, but with the understanding that, while assenting to the resulting statement does not commit anyone to belief in the Dual Procession of the Spirit, neither does it commit anyone to disbelief in the Dual Procession.据此，我建议我们打印信条与filioque无论在括号或遗漏共有的，但与此相关的谅解是，虽然assenting到由此产生的声明并没有使任何人的信仰是在双游行的精神，也没有犯下任何人难以置信，在两用游行。
I reserve extensive comments on the Dual Procession, the history of the belief, and the reasons for and against believing in it, for a separate essay, called CREED FILIOQUE.我保留了广泛的评论对双游行时，历史上的信仰，以同样的理由和对信仰它，为一个单独的文章，所谓的信条filioque 。
* With the Father
and the Son he is worshipped and glorified. *与父亲和儿子，他是崇拜和歌颂。
* He has spoken
through the Prophets. *他的发言透过先知。
This line was directed against the view that the Holy Spirit did not exist, or was not active, before Pentecost.这条线是针对认为圣灵不存在，或者是不活跃，所以才五旬。
* We believe in one holy catholic and apostolic Church. *我们相信，在一个神圣的天主教和使徒教会。
Many Christians from various backgrounds will want to know, "Precisely what would I be agreeing to if I signed this?"许多基督徒来自不同背景会想知道" ，也正是我会予以同意，如果我签署了这项" ？ The definition of catholic and catholicity is contained in the introduction to this book.定义天主教和共通性是包含在介绍这本书。
* We acknowledge
one baptism for the forgiveness of sins. *我们承认一个洗礼，为宽恕的罪孽。
* We look for the
resurrection of the dead, *我们期待为死人复活，
* and the life of the world to
come. *和生活的未来世界。 AMEN.阿门。
James E. Kiefer詹姆斯体育基弗
Advanced Information 先进的信息
(The following is an excerpt from our presentation on the Second Ecumenical Council, the First Council of Constantinople, of 381 AD) （以下是访问摘要：从我们介绍了第二个基督教会，特区首届立法会的君士坦丁堡， 381专案）
Introductory Note.介绍性说明。
The reader should know that Tillemont (Mémoires, t. ix., art. 78 in the treatise on St. Greg. Naz.) broached the theory that the Creed adopted at Constantinople was not a new expansion of the Nicene but rather the adoption of a Creed already in use.读者应该知道蒂耶蒙（为本，汤匙，第九，第78条，在伤寒论圣格雷戈。 naz ） 。 broached理论认为信条通过君士坦丁堡，是不是一个新的扩张所致nicene而是通过一信条已在使用中。 Hefele is of the same opinion (Hist. of the Councils, II., p. 349), and the learned Professor of Divinity in the University of Jena, Dr. Lipsius, says, of St. Epiphanius: "Though not himself present at the Ecumenical Council of Constantinople, ad 381, which ensured the triumph of the Nicene doctrine in the Oriental Churches, his shorter confession of faith, which is found at the end of his Ancoratus, and seems to have been the baptismal creed of the Church of Salamis, agrees almost word for word with the Constantinopolitan formula."黑弗勒是相同意见（ hist.的议会第一，第二，第349条） ，以及学到教授的神性，在大学的耶拿， lipsius博士说，圣epiphanius ： "虽然不能亲自出席全基督教会的君士坦丁堡，公元381人，这确保了胜利的nicene主义在东方教会部，他的供述更短的信念，这是发现，在去年底他ancoratus ，并似乎已成为洗礼信条的教会萨拉米斯，同意几乎逐字逐句与constantinopolitan诀" 。 (Smith and Wace, Dict. Chr. Biog., sv Epiphanius). （ Smith和wace ，字典。人权委员会。 biog ， sv epiphanius ） 。 "The Ancoratus," St. Epiphanius distinctly tells us, was written as early as ad 374, and toward the end of chapter cxix., he writes as follows. " ancoratus ， "圣epiphanius鲜明地告诉我们，作者是早在公元374 ，和年底章cxix ，他写道如下。 "The children of the Church have received from the holy fathers, that is from the holy Apostles, the faith to keep, and to hand down, and to teach their children. To these children you belong, and I beg you to receive it and pass it on. And whilst you teach your children these things and such as these from the holy Scriptures, cease not to confirm and strengthen them, and indeed all who hear you: tell them that this is the holy faith of the Holy Catholic Church, as the one holy Virgin of God received it from the holy Apostles of the Lord to keep: and thus every person who is in preparation for the holy laver of baptism must learn it: they must learn it themselves, and teach it expressly, as the one Mother of all, of you and of us, proclaims it, saying." "孩子们的教会已收到来自圣教父，也就是从圣使徒，我的信念，保持，并以手下来，并教导他们的子女，为了这些孩子，你属于的，我恳求你们接受它，并通过它，而且虽然你教导你的子女，这些东西等，因为这些来自圣经，停止不确认，并加强他们的，而事实上所有的人听到你：告诉他们，这是神圣的信仰，神圣的天主教教会，作为一个圣母神的，它收到来自圣使徒的主保持：所以每个人究竟是谁在为准备圣地紫菜的洗礼，一定要学习它：他们必须学习它自己，并教它明文规定，为一位妈妈的全部，你和我们大家，宣告它说， " 。 Then follows the Creed as on page 164.然后遵循的信条作为页164 。
We believe in one God, the Father Almighty, maker of heaven and earth and of all things visible and invisible. 我们相信，在一个神，其父亲万能的，制造商的天地和一切事物的有形和无形的。 And in one Lord Jesus Christ, the only begotten Son of God, begotten of his Father before all worlds, Light of Light, very God of very God, begotten not made, being of one substance with the Father, by whom all things were made. 在一个主耶稣基督，独生子在上帝的，造物主在他的父亲面前，所有的世界，光的光线，很神很神，造物主没有作出，作为一个物质与父亲，谁所有的东西发了言。 Who for us men and for our salvation came down from heaven and was incarnate by the Holy Ghost and the Virgin Mary, and was made man, and was crucified also for us under Pontius Pilate. 谁是我们人类和我们的拯救下来，从天上，是肉身的，由圣灵和圣母玛利亚，并取得了男子，而被钉在十字架上，也为我们，祂比拉多。 He suffered and was buried, and the third day he rose again according to the Scriptures, and ascended into heaven, and sitteth at the Right Hand of the Father. 他遭受被掩埋，并在第三天，他再次上升，根据圣经，并跻身于天堂，祂在右手的父亲。 And he shall come again with glory to judge both the quick and the dead. 他当然会再来荣耀法官都死人和活人。 Whose kingdom shall have no end. 其英国有没有尽头。 (I) （一）
And [we believe] in the Holy Ghost, the Lord and Giver-of-Life, who proceedeth from the Father, who with the Father and the Son together is worshipped and glorified, who spake by the prophets. [我们相信：圣灵，主，并赐予-的寿命，谁proceedeth从父亲，他与父亲和儿子一起，是崇拜和歌颂，谁spake由先知。 And [we believe] in one, holy, (II) Catholic and Apostolic Church. [我们相信：在一个圣洁的， （二）天主教和使徒教会。 We acknowledge one Baptism for the remission of sins, [and] we look for the resurrection of the dead and the life of the world to come.我们承认一个洗礼，为使罪得赦， [和]我们期待为死人的复活和生活的未来世界。 Amen.阿门。
Note I.注一。
This clause had already, so far as the meaning is concerned, been added to the Nicene Creed, years before, in correction of the heresy of Marcellus of Ancyra, of whose heresy a statement will be found in the notes on Canon I. of this Council.这一条款已，至于所谓的意义来说，又增添了尼西亚，而几年前，在纠正邪说marcellus的安该拉，他们的异端一份声明中会被发现，在说明中就佳能一本荷。 One of the creeds of the Council of Antioch in Encæniis (ad 341) reads: "and he sitteth at the right hand of the Father, and he shall come again to judge both the quick and the dead, and he remaineth God and King to all eternity."其中的信条的安理会安提encæniis （公元341 ）说： "和他祂在右手的父亲，他当然会再来判断双方死人和活人，而且他remaineth上帝和国王所有永恒" 。 [207] [ 207 ]
Note II.注二。
The word "Holy" is omitted in some texts of this Creed, notably in the Latin version in the collection of Isidore Mercator.用"神圣" ，是遗漏了一些文本的信条，特别是在拉丁美洲版，在收集的伊西多尔墨卡托。 Vide Labbe, Conc., II., 960.随拉比浓度，二， 960 。 Cf.比照。 Creed in English Prayer-Book.信条在英语祈祷书。
Notes.纸币。
The Creed Found in Epiphanius's Ancoratus (Cap. cxx.) [208]该信条发现epiphanius的ancoratus （第cxx ） [ 208 ]
We believe in one God the Father Almighty, maker of heaven and earth, and of all things visible and invisible: and in one Lord Jesus Christ, the only begotten Son of God, begotten of the Father before all worlds, that is of the substance of the Father, Light of Light, very God of very God, begotten not made, consubstantial with the Father: by whom all things were made, both in heaven and earth: who for us men and for our salvation came down from heaven, and was incarnate of the Holy Ghost and the Virgin Mary, and was made man, was crucified also for us under Pontius Pilate, and suffered, and was buried, and on the third day he rose again according to the Scriptures, and ascended into heaven, and sitteth on the right hand of the Father, and from thence he shall come again with glory to judge both the quick and the dead, whose kingdom shall have no end. 我们相信，在一个上帝万能的，制造商的天地，和所有的东西，有形及无形：在一个主耶稣基督，独生子在上帝的，造物主的父亲摆在了所有世界中，这是该物质的的父亲，轻的轻，很神很神，造物主没有作出， consubstantial与父亲：由谁来一切事情发了言，无论是在天地：谁对我们人类和我们的救赎下来，从天上，是肉身的圣灵和圣母玛利亚，并取得了男子，被钉在十字架上，也为我们，祂比拉多，并遭受了，被埋葬，并于第三天，他再次上升，根据圣经，并跻身于天上，和祂对右手的父亲，从那里他将再来荣耀法官都死人和活人，其英国也没底。 And in the Holy Ghost, the Lord and Giver of life, who proceedeth from the Father; who, with the Father and the Son together is worshipped and glorified, who spake by the prophets: in one holy Catholic and Apostolic Church. 在圣灵，主，并赐予生命，谁proceedeth来自父亲;卫生组织，与父亲和儿子一起，是崇拜和歌颂，谁spake由先知：在一个神圣的天主教和使徒教会。 We acknowledge one baptism for the remission of sins; we look for the resurrection of the dead, and the life of the world to come. 我们承认一个洗礼，为使罪得赦，我们期待为死人复活，生命的未来世界。 And those who say that there was a time when the Son of God was not, and before he was begotten he was not, or that he was of things which are not, or that he is of a different hypostasis or substance, or pretend that he is effluent or changeable, these the Catholic and Apostolic Church anathematizes. 和那些说曾经有一段时间，当上帝的儿子，是不是，之前他是造物主，他不会，或者说，他的东西是不是，或者说，他是一个不同的本质或实质，或假装他是污水或多变的，这些天主教和使徒教会anathematizes 。
Epiphanius thus continues: epiphanius从而继续说：
"And this faith was delivered from the Holy Apostles and in the Church, the Holy City, from all the Holy Bishops together more than three hundred and ten in number." " ，而这个信念是由政府提供给圣使徒和在教会里，圣城，从各个方面教廷主教一起超过310 ，在数字" 。
"In our generation, that is in the times of Valentinus and Valens, and the ninetieth year from the succession of Diocletian the tyrant, [209] you and we and all the orthodox bishops of the whole Catholic Church together, make this address to those who come to baptism, in order that they may proclaim and say as follows:" "在我们这一代人，这是时代的valentinus和蠹， 90年从继承diocletian暴君， [ 209 ]你和我们所有的东正教会主教的整个天主教会的共同努力，使这个解决那些来洗礼，使他们可在宣告，并说，如下： "
Epiphanius then gives this creed: epiphanius然后给出了这一信条：
We believe in one God, the Father Almighty, maker of all things, invisible and visible. 我们相信，在一个神，其父亲万能的，制造商的一切事物，无形和有形。 And in one Lord Jesus Christ the Son of God, begotten of God the Father, only begotten, that is of the substance of the Father, God of God, Light of Light, very God of very God, begotten not made, being of one substance with the Father, by whom all things were made, both which be in heaven and in earth, whether they be visible or invisible. 在一个主耶稣基督是神的儿子，造物主上帝的父亲中，只有造物主，即是该物质的父亲，上帝的上帝，轻的轻，很神很神，造物主没有作出，被一物质与父亲，谁所有事情发了言，两者都必须在天堂和在地球上，无论是有形或无形的。 Who for us men and for our salvation came down, and was incarnate, that is to say was conceived perfectly through the Holy Ghost of the holy ever-virgin Mary, and was made man, that is to say a perfect man, receiving a soul, and body, and intellect, and all that make up a man, but without sin, not from human seed, nor [that he dwelt] in a man, but taking flesh to himself into one holy entity; not as he inspired the prophets and spake and worked [in them], but was perfectly made man, for the Word was made flesh; neither did he experience any change, nor did he convert his divine nature into the nature of man, but united it to his one holy perfection and Divinity. 谁是我们人类和我们的拯救下来，并于肉身，那就是说，在构思完美地通过圣灵的圣地永远的圣母玛利亚，并取得了男子，那就是说一个完美的人，接受一个民族的灵魂与身体，智力，而所有这弥补一名男子，但没有罪的，而不是从人的种子，也不认为[副部长白景富]在一名男子，但以肉，以全身心地投入到一个神圣的实体;不会，因为他激发了先知和spake和工作， [他们] ，而且是完全取得了男子，因为这个词是血肉;他也没有经验，有任何改变，他也没有转换成他的神性融入大自然的男子，但美国，它以他的一个圣地完善与神性。
For there is one Lord Jesus Christ, not two, the same is God, the same is Lord, the same is King.为有一个主耶稣基督，而不是两个，同样是上帝，同样是主，同时是国王。 He suffered in the flesh, and rose again, and ascended into heaven in the same body, and with glory he sat down at the right hand of the Father, and in the same body he will come in glory to judge both the quick and the dead, and of his kingdom there shall be no end.他在肉体中，并再度成长，并跻身于天国，在同一机构，并与荣耀，他坐下来，在右手的父亲，并在同一机构，他将在荣耀判断既快速和死了，和他的英国，不应有任何目的。
And we believe in the Holy Ghost, who spake in the Law, and preached in the Prophets, and descended at Jordan, and spake in the Apostles, and indwells the Saints.我们相信，在圣灵，他们spake ，在法律上，并鼓吹在先知，并后裔在约旦，并spake在使徒，并indwells圣徒。 And thus we believe in him, that he is the Holy Spirit, the Spirit of God, the perfect Spirit, the Spirit the Comforter, uncreate, who proceedeth from the Father, receiving of the Son (ek tou Patros ekporeuomenon, kai ek tou Huiou lambanomenon), and believed on.因此，我们相信他，他是圣灵，上帝的精神，完美的精神，精神的安慰， uncreate ，谁proceedeth来自父亲，接收的儿子（ 18.3.2000钭patros ekporeuomenon ，启18.3.2000钭huiou lambanomenon ） ，并认为对的。 (kai pisteuomenon, which the Latin version gives in quem credimus; and proceeds to insert, Præterea credimus in unam, etc. It certainly looks as if it had read pisteuomen, and had belonged to the following phrase.) （启pisteuomenon ，其中拉丁语版本，让在终止credimus ;和收益插入， præterea credimus在国立自治大学等，当然看起来就好象是经过pisteuomen ，属于下列短语） 。
[We believe] in one Catholic and Apostolic Church. [我们相信：在一个天主教和使徒教会。 And in one baptism of penitence, and in the resurrection of the dead, and the just judgment of souls and bodies, and in the Kingdom of heaven and in life everlasting.在一个洗礼忏悔，并在死中复活，以及刚刚判决的心灵与身体，和他在天国和人生的永恒。
And those who say that there was a time when the Son was not, or when the Holy Ghost was not, or that either was made of that which previously had no being, or that he is of a different nature or substance, and affirm that the Son of God and the Holy Spirit are subject to change and mutation; all such the Catholic and Apostolic Church, the mother both of you and of us, anathematizes.和那些说曾经有一段时间，当儿子没有，或者当圣灵是没有，或者说，无论是对那些以前没有，或者说，他是具有不同的性质或内容，并申明上帝的儿子和圣灵如有变动和突变;所有这些天主教和使徒教会时，母亲都对你和我们来说， anathematizes 。 And further we anathematize such as do not confess the resurrection of the dead, as well as all heresies which are not in accord with the true faith.进一步我们anathematize如不招供，死人复活，以及一切异端邪说的，是不符合真正的信仰。
Finally, you and your children thus believing and keeping the commandments of this same faith, we trust that you will always pray for us, that we may have a share and lot in that same faith and in the keeping of these same commandments.最后，你和你的孩子，因此相信和保持诫命，这同样的信念，我们相信你将永远为我们祈祷，我们可以有一个共享和许多在同一信念，并在饲养这些相同的诫命。 For us make your intercessions, you and all who believe thus, and keep the commandments of the Lord in our Lord Jesus Christ, through whom and with whom, glory be to the Father with the Holy Spirit for ever and ever.我们让您intercessions ，你和所有的人认为，因此，保持诫命的主内，我们的主耶稣基督，通过他和谁在一起，光荣，以父与圣灵永远到永远。 Amen.阿门。
As approved in amplified form at the Council of Constantinople (381), it is the profession of the Christian Faith common to the Catholic Church, to all the Eastern Churches separated from Rome, and to most of the Protestant denominations.作为核准扩增形式在安理会的君士坦丁堡（ 381 ） ，它是医学界的基督教信仰共同的天主教教会，为所有东部教会脱离罗马，并以大部分的新教教派。
Soon after the Council of Nicaea new formulas of faith were composed, most of them variations of the Nicene Symbol, to meet new phases of Arianism.之后不久会的尼西亚新公式的信仰者组成，他们大多是变异的nicene符号，以满足新的阶段arianism 。 There were at least four before the Council of Sardica in 341, and in that council a new form was presented and inserted in the Acts, though not accepted by the council.在那里至少有4个在安理会面前的萨尔迪卡在341 ，并在这方面会新的形式提交，并在插入的行为，虽然不接受安理会。 The Nicene Symbol, however, continued to be the only one in use among the defenders of the Faith.该nicene的象征，但是，仍然是唯一一个在使用之中的捍卫者的信念。 Gradually it came to be recognized as the proper profession of faith for candidates for baptism.慢慢来要求被承认为正当职业的信念，为候选人的洗礼。 Its alteration into the Nicene-Constantinopolitan formula, the one now in use, in usually ascribed to the Council of Constantinople, since the Council of Chalcedon (451), which designated this symbol as "The Creed of the Council of Constantinople of 381" had it twice read and inserted in its Acts.其改建成为nicene - constantinopolitan公式，一个目前在使用中，通常归因于安理会的君士坦丁堡，因为安理会的chalcedon （ 451 ） ，其中指定这个符号为"的信条理事会君士坦丁堡381 "两度阅读并插入其行为。 The historians Socrates, Sozomen, and Theodoret do not mention this, although they do record that the bishops who remained at the council after the departure of the Macedonians confirmed the Nicene faith.史家苏格拉底， sozomen ， theodoret不提及此事，他们虽然做记录在案，即主教留在安理会离开后，马其顿政府证实nicene信仰。 Hefele (II, 9) admits the possibility of our present creed being a condensation of the "Tome" (Greek tomos), ie the exposition of the doctrines concerning the Trinity made by the Council of Constantinople; but he prefers the opinion of Rémi Ceillier and Tillemont tracing the new formula to the "Ancoratus" of Epiphanius written in 374.黑弗勒（二， 9 ）承认的可能性，我们目前的信条是一个凝结的"托梅" （希腊语tomos ） ，即论述的学说体系三位一体发展局所提出的君士坦丁堡，但他宁愿认为rémi ceillier和蒂耶蒙追踪新的计算方法，以" ancoratus " epiphanius写374 。 Hort, Caspari, Harnack, and others are of the opinion that the Constantinopolitan form did not originate at the Council of Constantinople, because it is not in the Acts of the council of 381, but was inserted there at a later date; because Gregory Nazianzen who was at the council mentions only the Nicene formula adverting to its incompleteness about the Holy Ghost, showing that he did not know of the Constantinopolitan form which supplies this deficiency; and because the Latin Fathers apparently know nothing of it before the middle of the fifth century. hort ， caspari ，的Harnack ，和另一些人认为， constantinopolitan形式并非源于在安理会的君士坦丁堡，因为它不是在行为安理会的381 ，但插入有在稍后的日期;因为格雷戈里nazianzen谁在安理会中提到只有nicene公式广告，以它的残缺约圣灵，显示他不知道该constantinopolitan形式用品这方面的不足，以及因为拉丁语父亲显然一无所知，然后中间第五世纪。
The following is a literal translation of the Greek text of the Constantinopolitan form, the brackets indicating the words altered or added in the Western liturgical form in present use:以下是直译的希腊文的constantinopolitan表，括号内的说明字样更改或补充，在西方礼仪形式，在目前使用的规定：
We believe (I believe) in one God, the Father Almighty, maker of heaven and earth, and of all things visible and invisible.我们相信， （我相信） ，在一个神，其父亲万能的，制造商的天地，和所有的东西，有形及无形的。 And in one Lord Jesus Christ, the only begotten Son of God, and born of the Father before all ages.在一个主耶稣基督，独生子的神，并且出生的父亲面前不分年龄人人共享的。 (God of God) light of light, true God of true God. （神神）轻的轻，真实的上帝的真上帝。 Begotten not made, consubstantial to the Father, by whom all things were made.造物主没有作出， consubstantial给父亲，谁所有的东西发了言。 Who for us men and for our salvation came down from heaven.谁是我们人类和我们的拯救下来，从天上。 And was incarnate of the Holy Ghost and of the Virgin Mary and was made man; was crucified also for us under Pontius Pilate, suffered and was buried; and the third day rose again according to the Scriptures.并于肉身的圣灵和圣母玛利亚，并取得了男子;被钉在十字架上，也为我们，祂比拉多，遭受痛苦和被安葬;第三天回升据念经。 And ascended into heaven, sits at the right hand of the Father, and shall come again with glory to judge the living and the dead, of whose Kingdom there shall be no end.升入天堂，位于右手的父亲，并应再来荣耀判断活人与死人，谁的英国，不应有任何目的。 And (I believe) in the Holy Ghost, the Lord and Giver of life, who proceeds from the Father (and the Son), who together with the Father and the Son is to be adored and glorified, who spoke by the Prophets.和（我相信） ，在圣灵，主，并赐予生命，他们的收益来自父亲（儿子） ，他同父亲和儿子是被崇拜和赞美，发言的，由先知。 And one holy, catholic, and apostolic Church.和一个圣地，天主教和使徒教会。 We confess (I confess) one baptism for the remission of sins.我们承认（我承认）一个洗礼，为缓解的罪孽。 And we look for (I look for) the resurrection of the dead and the life of the world to come.我们期待（我期望） ，死人的复活和生活的未来世界。 Amen."阿门" 。
In this form the Nicene article concerning the Holy Ghost is enlarged; several words, notably the two clauses "of the substance of the Father" and "God of God," are omitted as also are the anathemas; ten clauses are added; and in five places the words are differently located.在这种形式的nicene条有关圣灵扩大;几次话，主要是这两个条款"的实质父" ， "神神" ，都遗漏了，因为又是anathemas ;十个条款，补充，而且在5个名额的话，是有不同的位置。 In general the two forms contain what is common to all the baptismal formulas in the early Church.一般而言，有两种形式包含哪些是共同所有的洗礼公式，在早期教会的使命。 Vossius (1577-1649) was the first to detect the similarity between the creed set forth in the "Ancoratus" and the baptismal formula of the Church at Jerusalem. vossius （ 1577至1649年）是最早发现的相似性教义阐述的" ancoratus "和洗礼公式教会在耶路撒冷。 Hort (1876) held that the symbol is a revision of the Jerusalem formula, in which the most important Nicene statements concerning the Holy Ghost have been inserted. hort （ 1876 ）认为，该图案是修改耶路撒冷公式，其中最重要的nicene报表有关圣灵已插入。 The author of the revision may have been St. Cyril of Jerusalem (315-386).作者的修订版本已经被圣西里尔耶路撒冷（ 315-386 ） 。 Various hypotheses are offered to account for the tradition that the Niceno-Constantinopolitan symbol originated with the Council of Constantinople, but none of them is satisfactory.各种假说，提供给帐户为传统认为尼切诺- constantinopolitan符号起源与安理会的君士坦丁堡，但他们都不是令人满意的。 Whatever be its origin, the fact is that the Council of Chalcedon (451) attributed it to the Council of Constantinople, and if it was not actually composed in that council, it was adopted and authorized by the Fathers assembled as a true expression of the Faith.无论是它的原产地，但事实是，安理会的chalcedon （ 451 ）归因于它向安理会提交的君士坦丁堡的，如果它不是组成的，其实在这方面，它是通过，并授权由父亲组装作为一个真正的表达了信仰。 The history of the creed is completed in the article Filioque.历史上的信条是完成在文章中filioque 。 (See also: ARIUS; EUSEBIUS OF CAESAREA) （亦见： arius ;尤西比乌斯的caesarea ）
Publication information Written by J. Wilhelm.出版信息写了J.威廉。 Transcribed by Fr.转录神父。 Rick Losch.里克losch 。 The Catholic Encyclopedia, Volume XI.天主教百科全书，体积十一。 Published 1911. 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, February 1, 1911. nihil obstat ， 1911年2月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
And in one Lord, Jesus Christ, the only begotten Son of God, begotten of the Father before all ages.在一个主耶稣基督，独生子在上帝的，造物主的父亲面前不分年龄人人共享的。 Light of Light, true God of true God, begotten, not created, of one essence with the Father, through whom all things were made.轻的轻，真实的上帝的真神，造物主，而不是创造一个本质上与父亲，并通过所有的事情发了言。
For us and for our salvation, He came down from heaven and was incarnate by the Holy Spirit and the Virgin Mary and became man.为我们和我们的救恩，他来到下来，从天上，是肉身的，由圣灵和圣母玛利亚，并成为男子。
He was crucified for us under Pontius Pilate, and He suffered and was buried.他被钉在十字架上为我们，祂比拉多，他遭受了被掩埋。
On the third day He rose according to the Scriptures.关于第三个一天，他在玫瑰据念经。
He ascended into heaven and is seated at the right hand of the Father.他跻身于天堂，是坐在右手的父亲。
He will come again in glory to judge the living and the dead.他会再来，在荣耀判断活人与死人。 His kingdom will have no end.他的英国都没有尽头。
And in the Holy Spirit, the Lord, the Giver of Life, who proceeds from the Father, who together with the Father and the Son is worshipped and glorified, who spoke through the prophets.并在圣灵，主，赐予生命，谁收益，从父亲，他与父亲和儿子是崇拜和歌颂，他们以透过先知。
In one, holy, catholic, and apostolic Church.在一个圣洁的，天主教和使徒教会。
I acknowledge one baptism for the forgiveness of sins.我承认一个洗礼，为宽恕的罪孽。
I expect the resurrection of the dead.我期待死人的复活。
And the life of the age to come.和生活的年龄来。 Amen.阿门。
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