Apostles' Creed使徒信經

For hundreds of years Christians believed that the twelve apostles were the authors of the widely known creed that bears their name. According to an ancient theory, the twelve composed the creed with each apostle adding a clause to form the whole. 數百年來基督教徒認為是12使徒的作者廣為人知的信條承擔他們的名字。根據一個古老的理論，組成了12個信仰與每個使徒加入一項條款，形成整體。 Today practically all scholars understand this theory of apostolic composition to be legendary.今天，幾乎所有的學者理解這一理論的使徒組成的傳奇。 Nevertheless, many continue to think of the creed as apostolic in nature because its basic teachings are agreeable to the theological formulations of the apostolic age.然而，許多人仍然認為這一信條作為使徒的性質，因為它的基本教義是一致的神學配方的使徒時代。

The full form in which the creed now appears stems from about 700 AD.充分形式的信仰現在看來來自約700廣告。 However, segments of it are found in Christian writings dating as early as the second century.然而，部分它是在基督教記載，早在二世紀。 The most important predecessor of the Apostles' Creed was the Old Roman Creed, which was probably developed during the second half of the second century.最重要的前身使徒信經是舊羅馬信條，這可能是發達國家在下半年的第二世紀。

The additions to the Apostles' Creed are clearly seen when its present form is compared to the Old Roman version:新增的使徒信經清楚地看到是在目前的形式相比， 羅馬的舊版本：

BELIEVE 相信 Religious 宗教 Information 信息 Source 來源 web-site 網址：

Our List of 1,000 Religious Subjects 我們所列出的1000名宗教科目

E-mail 電子郵箱

I believe in God the Father Almighty. 我相信聖父萬能的。 And in Jesus Christ his only Son our Lord, who was born of the Holy Spirit and the Virgin Mary; crucified under Pontius Pilate and buried; the third day he rose from the dead; he ascended into heaven, and sits at the right hand of the Father, from thence he shall come to judge the quick and the dead. 在耶穌基督他唯一的兒子我們的主，誰出生聖靈和聖母;十字架下本丟彼拉多和掩埋;的第三天，他從死亡;他躋身天堂，坐落於右邊父親，從他須再來的快速判斷和死亡。 And in the Holy Spirit; the holy Church; the forgiveness of sins; the resurrection of the flesh. 並在聖靈;神聖的教堂;免除罪孽;復活的肉。

Still earlier fragments of creeds have been discovered which declare simply:不過早先的碎片信條已發現的只是其中宣布：

"I believe in God the Father Almighty, and in Jesus Christ his only Son, our Lord. And in the Holy Spirit, the holy Church, the resurrection of the flesh." “我相信，在聖父萬能的，並在耶穌基督他唯一的兒子，我們的上帝。而且在聖靈神聖的教會，復活的肉。 ”

The Apostles' Creed functioned in many ways in the life of the church.在使徒信經的運作方式在許多生活中的教堂。 For one thing, it was associated with entrance into the fellowship as a confession of faith for those to be baptized.對於一件事，就是與進入金作為一個招供的信念為那些被洗禮。 In addition, catechetical instruction was often based on the major tenets of the creed.此外，問答往往是教學的基礎上的主要信條的信仰。 In time, a third use developed when the creed became a "rule of faith" to give continuity to Christian teachings from place to place and to clearly separate the true faith from heretical deviations.隨著時間的推移，第三次使用時，發達國家的信條成為一個“法治誠信”給予連續性基督教教義地點，並明確分開的真正的信仰從邪教的偏差。 Indeed, it may well have been that the main factor involved in adding clauses to the Old Roman Creed to develop the Apostles' Creed was its usefulness in these varied ways in the life of the church.事實上，它很可能是主要因素參與增加條款，老羅馬信條開發使徒信經是其效用在這些不同的方式生活中的教堂。 By the sixth or seventh century the creed had come to be accepted as a part of the official liturgy of the Western church.到第六或第七世紀的信仰已經到了被接納為部分官員禮儀西方教堂。 Likewise, it was used by devout individuals along with the Lord's Prayer as a part of their morning and evening devotions.同樣，它使用的是虔誠的個人一起主禱文作為其部分早上和傍晚devotions 。 The churches of the Reformation gladly gave their allegiance to the creed and added it to their doctrinal collections and used it in their worship.教會改革高興地獻出了自己的忠誠的信仰和補充說，他們的理論集合，並用它在其崇拜。

The Trinitarian nature of the Apostles' Creed is immediately evident.在三位一體的性質，使徒信經立即顯而易見的。 Belief in "God the Father Almighty, Maker of heaven and earth" is affirmed first.信仰的“上帝國父萬能的，製造商天地”是第一次確認。 But the heart of the creed is the confession concerning "Jesus Christ, his only Son, our Lord," with special attention given to the events surrounding his conception, birth, suffering, crucifixion, resurrection, ascension, exaltation, and coming judgment.但是，核心的信條是招供關於“耶穌基督，他唯一的兒子，我們的上帝” ，特別注意周圍發生的事件的概念，出生，痛苦，受難，復活，升天，提升，以及未來的判斷。 The third section declares belief in the Holy Spirit.第三節宣告信仰聖靈。 To this Trinitarian confession are added clauses related to the holy catholic church, communion of saints, forgiveness of sins, resurrection of the body, and life everlasting.這三位一體的供詞增加有關條款的神聖天主教教會共融的聖人，寬恕的罪過，復活的身體和生命永恆的。

The polemical nature of the Apostles' Creed is likewise evident. Emphasizing the unity of God's fatherhood and sovereignty disputed Marcion's rejection of the same.在爭論的性質，使徒信經同樣是顯而易見的。強調團結上帝的父親和主權有爭議的馬吉安拒絕相同的。 The affirmation of the reality of Christ's humanity and historicity denied the contention of Marcionite and docetic heretics that he was not a fully human person who could be born, suffer, and die.肯定了現實的基督的人性和歷史性否認論點Marcionite和docetic異端，他不是一個完全人誰是出生，受苦，和死亡。 His conception by the Holy Spirit and birth of the Virgin Mary as well as his exaltation after resurrection affirmed Jesus' deity over against those who denied it. Other clauses may well have been added to deal with particular crises faced by the church.他的概念由聖靈和出生的聖母以及他的提升肯定復活後，耶穌的神對那些超過誰否認這一點。其他條款很可能被添加到處理危機特別是所面臨的教堂。 For example, the confession regarding forgiveness of sins may have related to the problem of postbaptismal sins in the third century.例如，關於寬恕懺悔的罪過可能涉及的問題postbaptismal罪孽在第三世紀。 Likewise, affirming the holy catholic church may have dealt with the Donatist schism.同樣，肯定了神聖天主教教會可能涉及Donatist分裂。

The Apostles' Creed continues to be used today much as it was in the past: as a baptismal confession; as a teaching outline; as a guard and guide against heresy; as a summarization of the faith; as an affirmation in worship.在使徒信經繼續被用作今天，它更是在過去的：作為一個洗禮的供詞;作為教學提綱;作為一個後衛和指導對異端;作為一個總結的信念;作為一個肯定的崇拜。 It has maintained in modern times its distinction as the most widely accepted and used creed among Christians.它一直保持在近代的區別最廣泛的接受和使用基督教徒之間的信條。

OG Oliver, Jr.產品奧利弗，小

(Elwell Evangelical Dictionary) （規矩福音字典）

Bibliography 目錄
JND Kelly, Early Christian Creeds; W Barclay, The Apostles' Creed for Everyman; S Barr, From the Apostles' Faith to the Apostles' Creed; P Fuhrmann, The Great Creeds of the Church; W Pannenberg, The Apostles' Creed in the Light of Today's Questions; J Smart, The Creed in Christian Teaching; HB Swete, The Apostles' Creed; H Thielicke, I Believe: The Christian's Creed; BF Westcott, The Historic Faith. JND凱利，早期基督教教義; W巴克利，在使徒信經的普通人;語巴爾，從使徒信仰的使徒信經; P Fuhrmann ，偉大的信仰的教會; W潘內伯格，在使徒信經中根據今天的問題; J時髦，基督教信條教學;正面Swete ，在使徒信經; H •悌理柯，我相信：基督教的信條;高爐Westcott ，信仰的歷史。

Apostles' Creed使徒信經

I believe in the Holy Ghost; the holy catholic church; the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting.我相信聖靈;神聖天主教教會的共融的聖人;免除罪孽;復活的身體和生命永恆的。 Amen阿門

Thus the Apostles' Creed is as follows:因此，使徒信經如下：

* I believe in God the Father Almighty, *我相信上帝全能的父，
* Maker of Heaven and Earth, *製造商天地，

The Gnostics held that the physical universe is evil and that God did not make it. 舉行的Gnostics的物理宇宙是邪惡的，上帝並沒有做到這一點。

* And in Jesus Christ, His only Son, Our Lord, *在耶穌基督，他唯一的兒子，我們的上帝，
* Who was conceived by the Holy Ghost, *是誰所設想的聖靈，
* Born of the Virgin Mary, *出生的聖母，

The Gnostics were agreed that the orthodox Christians were wrong in supposing that God had taken human nature or a human body. 該Gnostics一致認為，正統的基督信徒被錯誤的假設，上帝採取了人性或人體內。 Some of them distinguished between Christ, whom they acknowledged to be in some sense divine, and the man Jesus, who was at most an instrument through whom the Christ spoke. 其中有些區別基督，他們承認，在某種意義上神聖的，而該男子耶穌，誰是最大的一個工具通過他們的基督發言。 They held that the man Jesus did not become the bearer or instrument of the Christ until the Spirit descended upon him at his baptism, and that the Spirit left him before the crucifixion, so that the Spirit had only a brief and tenuous association with matter and humanity. 他們認為，該名男子耶穌沒有成為承載或文書的基督精神，直到他降臨在他的洗禮，而且精神留給他面前的十字架，這樣的精神只有簡短的微妙聯繫此事，並人類。 Others affirmed that there was never a man Jesus at all, but only the appearance of a man, through which appearance wise teachings were given to the first disciples. Against this the orthodox Christians affirmed that Jesus was conceived through the action of the Holy Spirit (thus denying the Gnostic position that the Spirit had nothing to do with Jesus until his Baptism), that he was born (which meant that he had a real physical body, and not just an appearance) of a virgin (which implied that he had been special from the first moment of his life, and not just from the baptism on . 其他申明，從未有一名男子在所有耶穌，但只出現了一名男子，通過該外觀明智的教誨得到的第一弟子。反對這一正統的基督教徒肯定，耶穌被設想通過的行動聖靈（從而否定了諾斯底的立場，即精神無關，與耶穌，直到他的洗禮） ，他出生（這意味著他有一個真正的身體，而不只是一個外觀）處女（這意味著他已特別從第一時刻，他的生命，而不是僅僅從上的洗禮 。

* Suffered under Pontius Pilate, *遭受本丟彼拉多，

There were many stories then current about gods who died and were resurrected, but they were offered quite frankly as myths, as non-historical stories symbolic of the renewal of the vegetation every spring after the seeming death of winter. 有許多故事然後目前的約神誰死亡和復活，但他們提供了非常坦率的神話，作為非歷史故事象徵著延長植被後，每年春天似乎死亡的冬天。 If you asked, "When did Adonis die, you would be told either, "Long ago and far away," or else, "His death is not an event in earthly time." Jesus, on the other hand, died at a particular time and place in history, under the jurisdiction of Pontius Pilate, Procurator of Judea from 26 to 36 CE, or during the last ten years of the reign of the Emperor Tiberius. 如果你問： “什麼時候阿多尼斯死了，你會被告知要么， ”很久以前和遙遠， “否則， ”他的死不是一個事件，在人世間的時間。 “耶穌，另一方面，死在某個特定時間和地點的歷史，管轄下的本丟彼拉多，朱迪亞檢察院26日至36行政長官，或在過去10年的統治皇帝提庇留。

* was crucified, dead, and buried; he descended into Hades. *被釘在十字架上，死了，埋葬，他的後代到閻王。

Here the creed hammers home the point that he was really dead. 這裡的信條錘點回家，他真的死了。 He was not an illusion. 他不是一種幻想。 He was nailed to a post. 他被釘在後。 He died. He had a real body, a corpse, that was placed in a tomb. 他死亡。他有一個真正的身體，一具屍體，這是放置在一個古墓。 He was not merely unconscious — his spirit left his body and went to the realm of the dead. 他不僅是無意識的-他的精神留下他的身體，前往境界，死了。 It is a common belief among Christians that on this occasion he took the souls of those who had died trusting in the promises made under the Old Covenant — Abraham, Moses, David, Elijah, Isaiah, and many others — and brought them out of the realm of the dead and into heavenly glory. 這是一個共同的信念之間的基督徒，在此之際，他的靈魂是誰已經死亡信任所作的承諾下，老公約-亞伯拉罕，摩西，大衛，以利亞，以賽亞，以及許多其他-使他們走出境界的死亡和進入天國的輝煌。 But the creed is not concerned with this point. 但信仰並不關心這一點。 The reference to the descent into Hades (or Hell, or Sheol) is here to make it clear that the death of Jesus was not just a swoon or a coma, but death in every sense of the word. 提及後裔到閻王（或地獄，或Sheol ）在這裡明確指出，死亡的耶穌不僅是一個昏厥或處於昏迷狀態，但在每一個死亡意義上的字。

* The third day he rose from the dead, he ascended into heaven, *第三天他從死，他躋身天堂，
* and is seated at the right hand of God the Father Almighty. *是坐在右手的聖父上帝。
* From thence he shall come to judge the living and the dead. *從那裡，他應到法官的生活和死亡。

* I believe in the Holy Ghost, *我相信聖靈，
* the holy catholic church, *神聖天主教教會

The Gnostics believed that the most important Christian doctrines were reserved for a select few. 該Gnostics認為，最重要的基督教教義是保留給少數。 The orthodox belief was that the fullness of the Gospel was to be preached to the entire human race. 正統的信仰是充滿福音的是宣揚到整個人類。 Hence the term "catholic," or universal, which distinguished them from the Gnostics. 因此，長期“天主教” ，或普遍的，這尊敬他們從Gnostics 。

* the communion of saints, *在共融的聖人，
* the forgiveness of sins, *免除罪孽，

The Gnostics considered that what men needed was not forgiveness, but enlightenment. 該Gnostics認為，男性需要的不是寬恕，而是啟迪。 Ignorance, not sin, was the problem. 無知，沒有罪孽，是這個問題。 Some of them, believing the body to be a snare and delusion, led lives of great asceticism. 其中有些人，認為身體是一個圈套和妄想，造成巨大的生命的禁慾主義。 Others, believing the body to be quite separate from the soul, held that it did not matter what the body did, since it was completely foul anyway, and its actions had no effect on the soul. 其他人，相信身體是相當獨立的靈魂，認為它沒有什麼問題的機構沒有，因為它完全是犯規無論如何，它的行動沒有影響的靈魂。 They accordingly led lives that were not ascetic at all. 因此，導致他們的生活中沒有禁慾所有。 Either way, the notion of forgiveness was alien to them. 無論哪種方式，這一概念是外來寬恕他們。

* the resurrection of the body, *復活的屍體，

The chief goal of the Gnostics was to become free forever from the taint of matter and the shackles of the body, and to return to the heavenly realm as Pure Spirit. 主要目標Gnostics是成為永遠免費的污染物質和桎梏中解放出來的屍體，並返回到天國境界作為純精神。 They totally rejected any idea of the resurrection of the body. 他們完全拒絕任何思想的復活的身體。

* and the life everlasting. *和生命永恆的。 AMEN阿門

James Kiefer詹姆斯基弗

Apostles' Creed使徒信經

A formula containing in brief statements, or "articles," the fundamental tenets of Christian belief, and having for its authors, according to tradition, the Twelve Apostles.公式中含有簡短發言，或“文章” ，基本原理的基督教信仰，並為其作者，根據傳統，十二門徒。

I. ORIGIN OF THE CREED一，原產地的信條

Throughout the Middle Ages it was generally believed that the Apostles, on the day of Pentecost, while still under the direct inspiration of the Holy Ghost, composed our present Creed between them, each of the Apostles contributing one of the twelve articles.在整個中世紀人們普遍認為，使徒，在一天的降臨，而仍在進行的直接靈感的聖靈，我們目前的組成它們之間的信條，每一個使徒貢獻之一， 12條。 This legend dates back to the sixth century (see Pseudo-Augustine in Migne, PL, XXXIX, 2189, and Pirminius, ibid., LXXXIX, 1034), and it is foreshadowed still earlier in a sermon attributed to St. Ambrose (Migne, PL, XVII, 671; Kattenbusch, I, 81), which takes notice that the Creed was "pieced together by twelve separate workmen".這個傳說可以追溯到六世紀（見偽奧古斯丁在米涅，特等，三十九， 2189年，並Pirminius ，同上。 ， LXXXIX ， 1034 ） ，而且還預示早些時候在布道歸因於聖劉漢銓（米涅，特等，十七， 671 ; Kattenbusch ，我81歲） ，該通知的信條是“拼湊而成，由12個單獨的工人。 ” About the same date (c. 400) Rufinus (Migne, PL, XXI, 337) gives a detailed account of the composition of the Creed, which account he professes to have received from earlier ages (tradunt majores nostri).大約在同一日期（角400 ） Rufinus （米涅，特等，二十一， 337 ）詳細敘述的組成信條，佔他自稱已收到早些時候年齡（ tradunt majores nostri ） 。 Although he does not explicitly assign each article to the authorship of a separate Apostle, he states that it was the joint work of all, and implies that the deliberation took place on the day of Pentecost.雖然他沒有明確分配每篇文章的作者一個單獨的使徒，他指出，這是聯合所有的工作，並暗示，審議發生在一天的降臨。 Moreover, he declares that "they for many just reasons decided that this rule of faith should be called the Symbol", which Greek word he explains to mean both indicium, ie a token or password by which Christians might recognize each other, and collatio, that is to say an offering made up of separate contributions.此外，他還宣稱， “他們只是許多原因決定，本規則的信仰應稱為符號” ，其中希臘詞他解釋指indicium ，即象徵性或密碼，其中基督教徒可能相互承認，並collatio ，這就是說一個提供了單獨的貢獻。 A few years before this (c. 390), the letter addressed to Pope Siricius by the Council of Milan (Migne, PL, XVI, 1213) supplies the earliest known instance of the combination Symbolum Apostolorum ("Creed of the Apostles") in these striking words: "If you credit not the teachings of the priests . . . let credit at least be given to the Symbol of the Apostles which the Roman Church always preserves and maintains inviolate."幾年前（角390人） ，信給教皇Siricius理事會的米蘭（米涅，特等，十六， 1213 ）用品已知最早的實例相結合Symbolum宗徒（ “信條的門徒” ）的這些驚人的話： “如果你沒有信用的教誨祭司。 。 。讓信貸至少要考慮到符號的使徒的羅馬教會始終保持和維護不可侵犯。 ” The word Symbolum in this sense, standing alone, meets us first about the middle of the third century in the correspondence of St. Cyprian and St. Firmilia, the latter in particular speaking of the Creed as the "Symbol of the Trinity", and recognizing it as an integral part of the rite of baptism (Migne, PL, III, 1165, 1143).這個詞Symbolum在這個意義上說，單獨的，符合我們首先對中間的第三個世紀在信函中街塞浦路斯和聖Firmilia ，後者尤其是講的信條是“象徵三位一體” ，並認識到它作為一個組成部分成年禮的洗禮（米涅，特等，三， 1165 ， 1143 ） 。 It should be added, moreover, that Kattenbusch (II, p. 80, note) believes that the same use of the words can be traced as far back as Tertullian.應該說，此外， Kattenbusch （二，第80頁，注）認為，同樣的使用的話可以追溯到早良。 Still, in the first two centuries after Christ, though we often find mention of the Creed under other designations (eg regula fidei, doctrina, traditio), the name symbolum does not occur.然而，在頭兩百年後，基督，但我們常常發現提到信條其他名稱（如調節信仰， doctrina ， traditio ） ， symbolum的名稱不會發生。 Rufinus was therefore wrong when he declared that the Apostles themselves had "for many just reasons" selected this very term.因此， Rufinus錯誤時，他宣布自己使徒“對許多剛剛原因”選擇這個任期。 This fact, joined with the intrinsic improbability of the story, and the surprising silence of the New Testament and of the Ante-Nicene fathers, leaves us no choice but to regard the circumstantial narrative of Rufinus as unhistorical.這一事實，同內在不大可能的故事，令人驚訝的保持沉默，新約和產前尼西亞的父親，使我們別無選擇，只能把間接說明Rufinus作為unhistorical 。

Among recent critics, some have assigned to the Creed an origin much later than the Apostolic Age.在最近的批評，有些人分配到原產地克里德一個很大不遲於使徒時代。 Harnack, eg, asserts that in its present form it represents only the baptismal confession of the Church of Southern Gaul, dating at earliest from the second half of the fifth century (Das apostolische Glaubensbekenntniss, 1892, p. 3).哈納克，例如聲稱，以其目前的形式它只代表洗禮招供的教會南部高盧，約會在最早從下半年的第五世紀（達斯apostolische Glaubensbekenntniss ， 1892年，第3頁） 。 Strictly construed, the terms of this statement are accurate enough; though it seems probable that it was not in Gaul, but in Rome, that the Creed really assumed its final shape (see Burn in the "Journal of Theol. Studies", July, 1902).嚴格解釋，條款的這項聲明是不夠準確;但似乎有可能，這是不是在高盧，但在羅馬的信條真正承擔其最後形狀（見燒傷的“雜誌Theol 。研究” ， 7月， 1902年） 。 But the stress laid by Harnack on the lateness of our received text (T) is, to say the least, somewhat misleading.但是，強調埋設的哈納克的晚我們收到的文字（ t ）是，至少可以說，有些誤導。 It is certain, as Harnack allows, that another and older form of the Creed (R) had come into existence, in Rome itself, before the middle of the second century.這是肯定的，因為哈納克允許，另一個和老年人形式的信條（註冊商標）已經存在，在羅馬本身，在中間的第二個世紀。 Moreover, as we shall see, the differences between R and T are not very important and it is also probable that R, if not itself drawn up by the Apostles, is at least based upon an outline which dates back to the Apostolic age.此外，我們應看到，之間的差異R和T公司都沒有非常重要的，它也可能是研究，如果不是自己擬定的使徒，至少是根據大綱可追溯到使徒時代。 Thus, taking the document as a whole, we may say confidently, in the words of a modern Protestant authority, that "in and with our Creed we confess that which since the days of the Apostles has been the faith of united Christendom" (Zahn, Apostles' Creed, tr., p, 222).因此，考慮該文件作為一個整體，我們可以滿懷信心地說的話來說，現代基督教的權力，即“在與我們的信條，我們坦白地說，這幾天以來的使徒一直信仰基督教聯合” （贊恩，使徒信經，文。 ，磷， 222 ） 。 The question of the apostolicity of the Creed ought not to be dismissed without due attention being paid to the following five considerations:的問題apostolicity的信條不應該被解僱而不適當注意以下五個因素：

(1) There are very suggestive traces in the New Testament of the recognition of a certain "form of doctrine" (typos didaches, Romans 6:17) which moulded, as it were, the faith of new converts to Christ's law, and which involved not only the word of faith believed in the heart, but "with the mouth confession made unto salvation" (Romans 10:8-10). （ 1 ）有非常挑逗的痕跡在新約的承認某些“形式的學說” （錯字didaches ，羅馬六時17分） ，其中成型，因為它是，信仰的新皈依基督的法律，其中不僅涉及的話，相信真誠的心臟，但“同供認了嘴祂救贖” （羅馬10:8-10 ） 。 In close connection with this we must recall the profession of faith in Jesus Christ exacted of the eunuch (Acts 8:37) as a preliminary to baptism (Augustine, "De Fide et Operibus", cap. ix; Migne, PL, LVII, 205) and the formula of baptism itself in the name of the Three Persons of the Blessed Trinity (Matthew 28:19; and cf. the Didache 7:2, and 9:5).緊密結合這一點，我們必須記得的職業信仰耶穌基督造成的宦官（使徒8時37分） ，作為初步的洗禮（奧古斯丁， “德等Operibus善意” ，帽。 ㈨ ;米涅，特等，第五十七號， 205 ）和公式的洗禮自己的名字三人的祝福三一（馬太28:19 ;和比照。七時零二的十二使徒遺訓，和9時05分） 。 Moreover, as soon as we begin to obtain any sort of detailed description of the ceremonial of baptism we find that, as a preliminary to the actual immersion, a profession of faith was exacted of the convert, which exhibits from the earliest times a clearly divided and separate confession of Father, Son, and Holy Ghost, corresponding to the Divine Persons invoked in the formula of baptism.此外，一旦我們開始獲得任何種類的詳細說明了禮儀的洗禮我們認為，作為一種初步的實際浸泡，專業的信念是付出的轉換，其中展品從最早的時候明確劃分和單獨的自白父親，兒子，和聖靈，相當於神人援引該公式的洗禮。 As we do not find in any earlier document the full form of the profession of faith, we cannot be sure that it is identical with our Creed, but, on the other hand, it is certain that nothing has yet been discovered which is inconsistent with such a supposition.正如我們沒有找到任何先前的全部文件形式的職業的信念，我們不能確定這是與我們相同的信念，但是，另一方面，可以肯定，任何尚未發現這是不符合這樣的假設。 See, for example, the "Canons of Hippolytus" (c. 220) or the "Didascalia" (c. 250) in Hahn's "Bibliothek der Symbole" (8, 14, 35); together with the slighter allusions in Justin Martyr and Cyprian.例如，見的“規例的西波呂” （角220 ）或“ Didascalia ” （角250 ）在哈恩的“圖書館之Symbole ” （ 8 ， 14 ， 35 ） ;連同輕典故在烈士和賈斯汀塞浦路斯。

(2) Whatever difficulties may be raised regarding the existence of the Disciplina Arcani in early times (Kattenbusch, II, 97 sqq.), there can be no question that in Cyril of Jerusalem, Hilary, Augustine, Leo, the Gelasian Sacramentary, and many other sources of the fourth and fifth centuries the idea is greatly insisted upon; that according to ancient tradition the Creed was to be learned by heart, and never to be consigned to writing. （ 2 ）什麼困難可以提出關於存在的Disciplina Arcani早期（ Kattenbusch ，二， 97 sqq 。 ） ，就不會有問題，在西里爾耶路撒冷，希拉里，奧古斯丁，利奧的Gelasian Sacramentary ，並許多其他來源的第四次和第五次百年的想法是極大地堅持; ，按照古老傳統的信條是要吸取的心，並永遠收貨人書面形式。 This undoubtedly provides a plausible explanation of the fact that in the case of no primitive creed is the text preserved to us complete or in a continuous form.這無疑提供了一個合理的解釋這一事實的情況下沒有原始的信條是保存的文字，我們完全或連續的形式。 What we know of these formulae in their earliest state is derived from what we can piece together from the quotations, more or less scattered, which are found in such writers, for example, as Irenaeus and Tertullian.我們知道這些公式在其最早的國家是源於我們可以拼湊從報價，或多或少分散，這是發現在這種作家，例如，依和良。

(3) Though no uniform type of Creed can be surely recognized among the earlier Eastern writers before the Council of Nicaea, an argument which has been considered by many to disprove the existence of any Apostolic formula, it is a striking fact that the Eastern Churches in the fourth century are found in possession of a Creed which reproduces with variations the old Roman type. （ 3 ）雖然沒有統一類型的信條可以肯定的承認早先東歐作家擺在安理會面前的尼西亞，論點已被很多人反駁存在任何使徒的公式，這是一個驚人的事實，即東基督教協進會在第四世紀被發現藏有信條轉載的變化舊的羅馬型。 This fact is full admitted by such Protestant authorities as Harnack (in Hauck's Realencyclopädie, I, 747) and Kattenbusch (I, 380 sq.; II, 194 sqq., and 737 sq.).這一事實充分承認的，例如新教當局哈納克（在克的Realencyclopädie ，我747 ）和Kattenbusch （一， 380平方米;二， 194 sqq 。 ，和737平方米） 。 It is obvious that these data would harmonize very well with the theory that a primitive Creed had been delivered to the Christian community of Rome, either by Sts.很顯然，這些數據將協調得很好的理論，一種原始的信條，已交付的基督教社區的羅馬，無論是由街。 Peter and Paul themselves or by their immediate successors, and in the course of time had spread throughout the world.彼得和保羅本人或其直接的繼任者，並隨著時間的推移已遍布全世界。

(4) Furthermore note that towards the end of the second century we can extract from the writings of St. Irenæus in southern Gaul and of Tertullian in far-off Africa two almost complete Creeds (Transc. Note: hyperlink to Acreed2.gif) agreeing closely both with the old Roman Creed (R), as we know it from Rufinus, and with one another. （ 4 ）此外指出，接近年底的第二個世紀，我們可以提取的著作聖依在南部高盧和良在遙遠的非洲兩個幾乎完全信仰（ Transc.注：超Acreed2.gif ）同意雙方密切合作，與舊的羅馬信條（註冊商標） ，因為我們知道它從Rufinus ，並與其他。 It will be useful to translate from Burn (Introduction to the Creeds, pp. 50, 51) his tabular presentation of the evidence in the case of Tertullian.這將是有益的，把從燒傷（介紹信條，頁。 50 ， 51 ）他的表格提出的證據的情況下良。 (Cf. MacDonald in "Ecclesiastical Review", February, 1903): （參見麥克唐納在“教會評論” ， 2月， 1903年） ：

THE OLD ROMAN CREED舊小說的信條

AS QUOTED BY TERTULLIAN (c. 200)引述良（角200 ）

Such a table serves admirably to show how incomplete is the evidence provided by mere quotations of the Creed這種服務欽佩表顯示不完整的是如何提供的證據僅僅是報價的信條 and how cautiously it must be dealt with.以及如何謹慎，必須加以處理。 Had we possessed only the "De Virginibus Velandis"如果我們擁有的只有“德Virginibus Velandis ” we might have said that the article concerning the Holy Ghost did not form part of Tertullian's Creed.我們可以說，有關文章的聖靈並不構成的一部分良信條。 Had the "De Virginibus Velandis" been destroyed, we should have declared that Tertullian knew nothing of the clause "suffered under Pontius Pilate".有“德Virginibus Velandis ”被摧毀，我們應該已經宣布，良一無所知的條款“遭受本丟彼拉多” 。 And so forth.等等。

(5) It must not be forgotten that while no explicit statement of the composition of a formula of faith by the Apostles is forthcoming before the close of the fourth century, earlier Fathers such as Tertullian and St. Irenæus insist in a very emphatic way that the "rule of faith" is part of the apostolic tradition. Tertullian in particular in his "De Praescriptione", after showing that by this rule (regula doctrinoe) he understands something practically identical with our Creed, insists that the rule was instituted by Christ and delivered to us (tradita) as from Christ by the Apostles (Migne. PL, II, 26, 27, 33, 50). （ 5 ）不應忘記，雖然沒有明確聲明的組成公式信仰的使徒即將結束前四世紀，早期教父如德爾圖良和聖依堅持在一個非常有力的方式， “法治誠信”是使徒的傳統。良特別是在他的“德Praescriptione ”後，顯示本規則（調節doctrinoe ）他理解幾乎相同的東西與我們的信條，堅持認為，規則是由基督設立並交付給我們（ tradita ）為從基督的使徒（ Migne.特等，二， 26 ， 27 ， 33 ， 50 ） 。 As a conclusion from this evidence the present writer, agreeing on the whole with such authorities as Semeria and Batiffol that we cannot safely affirm the Apostolic composition of the Creed, considers at the same time that to deny the possibility of such origin is to go further than our data at present warrant.作為一個結論，這方面的證據目前的作家，同意整體上與這些當局Semeria和Batiffol ，我們不能確認安全的使徒組成的信條，認為在同一時間，拒絕的可能性，例如原產地更進一步比我們的數據，目前逮捕證。 A more pronouncedly conservative view is urged by MacDonald in the "Ecclesiastical Review", January to July, 1903.更pronouncedly保守的看法是敦促麥克唐納在“教會評論” ， 1至7月， 1903年。

II.二。 THE OLD ROMAN CREED舊小說的信條

The Catechism of the Council of Trent apparently assumes the Apostolic origin of our existing Creed, but such a pronouncement has no dogmatic force and leaves opinion free.在問答理事會的遄達顯然是假設使徒起源我們現有的信條，但這樣的聲明沒有教條武力和葉片輿論自由。 Modern apologists, in defending the claim to apostolicity, extend it only to the old Roman form (R), and are somewhat hampered by the objection that if R had been really held to be the inspired utterance of the Apostles, it would not have been modified at pleasure by various local churches (Rufinus, for example, testifies to such expansion in the case of the Church of Aquileia), and in particular would never have been entirely supplanted by T, our existing form. The difference between the two will best be seen by printing them side by side (Creeds R and T):現代辯護士，在維護聲稱apostolicity ，延長它不僅對舊羅馬表（ R ）和有些阻礙了反對意見，即當R已真的要舉行的激勵話語的使徒，它不會被修改高興地通過各種地方教會（ Rufinus ，例如，證明這種擴大的情況下教會的阿奎） ，特別是決不會被完全取代由T ，我們現有的形式。二者之差最好看到他們的印刷肩並肩（信條R和Ť ） ：

Old Roman Creed (R)古羅馬信條（註冊商標）	Existing Modern Creed (T)現有的現代信條（ Ť ）
(1) I believe in God the Father Almighty; （ 1 ）我相信聖父萬能的;	(1) I believe in God the Father Almighty Creator of Heaven and earth （ 1 ）我相信聖父上帝創造天地
(2) And in Jesus Christ, His only Son, our Lord; （ 2 ）在耶穌基督，他唯一的兒子，我們的主;	(2) And in Jesus Christ, His only Son, our Lord; （ 2 ）在耶穌基督，他唯一的兒子，我們的主;
(3) Who was born of (de) the Holy Ghost and of (ex) the Virgin Mary; （ 3 ）出生的（德）的聖靈和（前）聖母瑪利亞;	(3) Who was conceived by the Holy Ghost, born of the Virgin Mary, （ 3 ）是誰所設想的聖靈，生於聖母瑪利亞，
(4) Crucified under Pontius Pilate and buried; （ 4 ）十字架下本丟彼拉多和掩埋;	(4) Suffered under Pontius Pilate, was crucified, dead, and buried; （ 4 ）受本丟彼拉多，被釘在十字架上，死了，埋葬;
(5) The third day He rose again from the dead, （ 5 ）第三天，他再次上升的死亡，	(5) He descended into hell; the third day He rose again from the dead; （ 5 ）他陷入地獄;的第三天，他再次上升的死亡;
(6) He ascended into Heaven, （ 6 ）他躋身天堂，	(6) He ascended into Heaven, sitteth at the right hand of God the Father Almighty; （ 6 ）他躋身天堂， sitteth在右邊聖父上帝;
(7) Sitteth at the right hand of the Father, （ 7 ） Sitteth在右手的父親，	(7) From thence He shall come to judge the living and the dead. （ 7 ）從那兒他應到法官的生活和死亡。
(8) Whence He shall come to judge the living and the dead. （ 8 ）何處他應到法官的生活和死亡。	(8) I believe in the Holy Ghost, （ 8 ）我相信聖靈，
(9) And in the Holy Ghost, （ 9 ）和聖靈，	(9) The Holy Catholic Church, the communion of saints （ 9 ）羅馬天主教教會的共融聖人
(10) The Holy Church, （ 10 ）羅馬教會，	(10) The forgiveness of sins, （ 10 ）原諒的罪孽，
(11) The forgiveness of sins; （ 11 ）寬恕的罪孽;	(11) The resurrection of the body, and （ 11 ）復活的屍體，並
(12) The resurrection of the body. （ 12 ）復活的身體。	(12) life everlasting. （ 12 ）生命永恆的。

Neglecting minor points of difference, which indeed for their adequate discussion would require a study of the Latin text, we may note that R does not contain the clauses "Creator of heaven and earth", "descended into hell", "the communion of saints", "life everlasting", nor the words "conceived", "suffered", "died", and "Catholic".忽視未成年人的區別，這的確為他們充分討論，需要研究拉丁美洲的文字，我們可以注意到， R不包含條款“創造天地” ， “陷入地獄” ， “在共融的聖人“ ， ”生命永恆“ ，也改為”設想“ ， ”遭受“ ， ”死亡“和”天主教“ 。 Many of these additions, but not quite all, were probably known to St. Jerome in Palestine (c. 380.--See Morin in Revue Benedictine, January, 1904) and about the same date to the Dalmatian, Niceta (Burn, Niceta of Remesiana, 1905).許多這些補充，但並非所有相當，很可能稱為聖杰羅姆在巴勒斯坦（角380 .--見莫蘭在評論篤， 1月， 1904年） ，大約在同一日期之前向達爾馬提亞， Niceta （燒傷， Niceta的Remesiana ， 1905年） 。 Further additions appear in the creeds of southern Gaul at the beginning of the next century, but T probably assumed its final shape in Rome itself some time before AD 700 (Burn, Introduction, 239; and Journal of Theol. Studies, July, 1902).進一步增加出現在南部的信條在高盧下世紀初，但Ť可能承擔其最後形狀在羅馬本身的一段時間才能公元700 （燒傷，導言， 239 ;和雜誌Theol 。研究， 7月， 1902年） 。 We know nothing certain as to the reasons which led to the adoption of T in preference to R.我們什麼都不知道的某些原因而導致的T通過優先於河

III.三。 ARTICLES OF THE CREED條款的信條

Although T really contains more than twelve articles, it has always been customary to maintain the twelvefold division which originated with, and more strictly applies to, R. A few of the more debated items call for some brief comment.雖然煙隨手放在包含超過12條，它一直習慣保持了12分起源，並更嚴格地適用的，河的一些項目更辯論呼籲一些簡短的評論。 The first article of R presents a difficulty.第一條研發提出了一個困難。 From the language of Tertullian it is contended that R originally omitted the word Father and added the word one; thus, "I believe in one God Almighty".從語言的良它爭辯說，原來省略R字的父親說一個字，因此， “我相信，在一個上帝” 。 Hence Zahn infers an underlying Greek original still partly surviving in the Nicene Creed, and holds that the first article of the Creed suffered modification to counteract the teachings of the Monarchian heresy.因此贊恩推斷一個基本希原來的部分仍然存活的尼西亞信經，並認為，第一條修改信條遭受打擊的教誨的Monarchian異端。 It must suffice to say here that although the original language of R may possibly be Greek, Zahn's premises regarding the wording of the first article are not accepted by such authorities as Kattenbusch and Harnack.它必須足夠在這裡說，雖然原始語言的R可能是希臘，贊恩的處所有關的措辭，第一條是不能接受的，例如當局Kattenbusch和哈納克。

Another textual difficulty turns upon the inclusion of the word only in the second article; but a more serious question is raised by Harnack's refusal to recognize, either in the first or second article of R, any acknowledgment of a pre-existent or eternal relation of Sonship and Fatherhood of the Divine Persons.另一種文字難以輪流對列入這個詞只有在第二條，但更嚴重的問題是，所提出的哈納克拒絕承認，無論是在第一或第二條的R ，任何承認前存在或永恆的關係Sonship和父親的神人。 The Trinitarian theology of later ages, he declares, has read into the text a meaning which it did not possess for its framers.在三位一體的神學後世，他宣布，閱讀到文字的含義它不具備的制定者。 And he says, again, with regard to the ninth article, that the writer of the Creed did not conceive the Holy Ghost as a Person, but as a power and gift.他說，再次，關於第九屆文章，作者的信條並沒有想像的聖靈作為一個人，而是作為一個權力和禮物。 "No proof can be shown that about the middle of the second century the Holy Ghost was believed in as a Person." “沒有證據可以表明，大約中間的第二個世紀的聖靈分析人士認為，作為一個人。 ” It is impossible to do more here than direct the reader to such Catholic answers as those of Baumer and Blume; and among Anglicans to the very convenient volume of Swete.這是不可能在這裡做更多的不是直接閱讀這些天主教的答案是Baumer和板栗;和聖公會之間的非常方便量Swete 。 To quote but one illustration of early patristic teaching, St. Ignatius at the end of the first century repeatedly refers to a Sonship which lies beyond the limits of time: "Jesus Christ . . . came forth from one Father", "was with the Father before the world was" (Magn., 6 and 7). While, with regard to the Holy Ghost, St. Clement of Rome at a still earlier date writes: "As God lives, and the Lord Jesus Christ lives, and the Holy Spirit, the faith and hope of the elect" (cap. lviii).引用一個例子，但早期教父教學，聖伊格內修結束時的第一個世紀反复提到了Sonship在於範圍以外的時間： “耶穌基督。 。 。出來從一個父親” ， “是與父親在世界面前是“ （ Magn. ， 6日和7 ） 。雖然，關於聖靈，聖克萊門特的羅馬仍然較早的日期寫道： ”作為上帝的生命，主耶穌基督的生命，和聖靈的信念和希望的選舉“ （香港法例LVIII ）號。 This and other like passages clearly indicate the consciousness of a distinction between God and the Spirit of God analogous to that recognized to exist between God and the Logos.這和其他類似的段落清楚地表明意識區分上帝和上帝的聖靈類似於認識到存在上帝和徽標。 A similar appeal to early writers must be made in connection with the third article, that affirming the Virgin Birth.類似的呼籲早日作家必須在與第三條，即肯定了美屬維爾京誕生。 Harnack admits that the words "conceived of the Holy Ghost" (T), really add nothing to the "born of the Holy Ghost" (R).哈納克承認，改為“構想的聖靈” （ t ）款，加上沒有真正的“出生的聖靈” （註冊商標） 。 He admits consequently that "at the beginning of the second century the belief in the miraculous conception had become an established part of Church tradition".他承認，因此， “在開始的第二個世紀的信念，奇蹟般的概念已經成為一個既定的一部分，教會的傳統。 ” But he denies that the doctrine formed part of the earliest Gospel preaching, and he thinks it consequently impossible that the article could have been formulated in the first century.但他否認理論的組成部分最早的福音傳教，他認為這不可能，因此，這一條可能已經制定的二十一世紀。 We can only answer here that the burden of proof rests with him, and that the teaching of the Apostolic Fathers, as quoted by Swete and others, points to a very different conclusion.我們只能在這裡回答的承擔舉證責任在於他，而且教學的使徒父親，作為引述Swete和其他點，一個非常不同的結論。

Rufinus (c. 400) explicitly states that the words descended into hell were not in the Roman Creed, but existed in that of Aquileia. Rufinus （角400 ）明確規定，改為下降到地獄沒有在羅馬信條，但存在的阿奎。 They are also in some Greek Creeds and in that of St. Jerome, lately recovered by Morin.他們還有些信仰和希臘在這聖杰羅姆，最近收回的莫林。 It was no doubt a remembrance of I Peter, iii, 19, as interpreted by Irenaeus and others, which caused their insertion.這無疑是紀念彼得，三， 19歲的解釋依和其他人，造成其插入。 The clause, "communion of saints", which appears first in Niceta and St. Jerome, should unquestionably be regarded as a mere expansion of the article "holy Church".該條款， “共融的聖人” ，這似乎首先在Niceta和聖杰羅姆，毫無疑問應被視為單純擴大的文章“神聖的教會” 。 Saints, as used here, originally meant no more than the living members of the Church (see the article by Morin in Revue d'histoire et de litterature ecclesiastique. May, 1904, and the monograph of JP Kirsch, Die Lehre von der Gemeinschaft der Heiligen, 1900).聖徒，因為用在這裡，原來是指不超過成員的生活教會（見文章莫林在雜誌的歷史與文學ecclesiastique 。 5月， 1904年，專著和大通基爾希模具教馮德共同體之聖， 1900 ） 。 For the rest we can only note that the word "Catholic", which appears first in Niceta, is dealt with separately; and that "forgiveness of sins" is probably to be understood primarily of baptism and should be compared with the "one baptism for the forgiveness of sins" of the Nicene Creed.至於其餘，我們只能注意到，用“天主教” ，其中第一次出現在Niceta ，是分開處理;和“寬恕的罪孽”也許是可以理解的洗禮，主要應與“一個洗禮的免除罪孽“的尼西亞信經。

IV.四。 USE AND AUTHORITY OF THE CREED使用和權威的信仰

As already indicated, we must turn to the ritual of Baptism for the most primitive and important use of the Apostles' Creed.如前所述，我們必須談談儀式洗禮的最原始的和重要的使用使徒信經。 It is highly probable that the Creed was originally nothing else than a profession of faith in the Father, Son, and Holy Ghost of the baptismal formula.這是非常可能的信條最初是沒有別的比專業的信念，父親，兒子，和聖靈的洗禮公式。 The fully developed ceremonial which we find in the seventh Roman Ordo, and the Gelasian Sacramentary, and which probably represented the practice of the fifth century, assigns a special day of "scrutiny", for the imparting of the Creed (traditio symboli), and another, immediately before the actual administration of the Sacrament, for the redditio symboli, when the neophyte gave proof of his proficiency by reciting the Creed aloud.在充分發展的禮儀，我們發現在第七羅馬秩序，並Gelasian Sacramentary ，並可能派的做法，五世紀，指派一個特殊的日子的“審查” ，以傳授的信條（ traditio symboli ） ，以及另外，在緊接的實際管理聖餐，為redditio symboli ，當新手證明了他的熟練背誦朗讀的信條。 An imposing address accompanied the traditio and in an important article, Dom de Puniet (Revue d'Histoire Ecclesiastique, October, 1904) has recently shown that this address is almost certainly the composition of St. Leo the Great.實行處理的陪同traditio和重要文章，大教堂的德普（史雜誌Ecclesiastique ， 10月， 1904年）最近已表明，此地址是幾乎可以肯定的組成聖里奧大。 Further, three questions (interrogationes) were put to the candidate in the very act of baptism, which questions are themselves only a summary of the oldest form of the Creed.此外，三個問題（ interrogationes ）提出的候選人在非常行為的洗禮，這問題本身只是一個簡要的最古老形式的信條。 Both the recitation of the Creed and the questions are still retained in the Ordo baptizandi of our actual Roman ritual; while the Creed in an interrogative form appears also in the Baptismal Service of the Anglican "Book of Common Prayer".無論是背誦的信念和問題仍然保留在baptizandi秩序的實際羅馬儀式;信條，而在疑問句形式也出現在領洗服務的聖公會“公禱書” 。 Outside of the administration of baptism the Apostles' Creed is recited daily in the Church, not only at the beginning of Matins and Prime and the end of Compline, but also ferially in the course of Prime and Compline.以外的行政洗禮的使徒信經是每天都在背誦的教會，不僅在年初Matins和總理，並結束Compline ，而且還ferially過程中，總理和Compline 。 Many medieval synods enjoin that it must be learnt by all the faithful, and there is a great deal of evidence to show that, even in such countries as England and France, it was formerly learnt in Latin.許多中世紀的synods責成它必須學到的所有信徒，並有大量的證據表明，即使在這樣的國家英國和法國，這是以前的教訓在拉丁美洲。 As a result of this intimate association with the liturgy and teaching of the Church, the Apostles' Creed has always been held to have the authority of an ex cathedra utterance.由於這種親密的聯繫和教學禮儀的教會，使徒信經一直舉行有權單方面教堂話語。 It is commonly taught that all points of doctrine contained in it are part of the Catholic Faith, and cannot be called in question under pain of heresy (St. Thomas, Summa Theologica, II-II:1:9).這是教授，所有點的學說中所載的一部分信仰天主教，不能被質疑的根據疼痛的異端（聖托馬斯，神學大全，二，二： 1點09 ） 。 Hence Catholics have generally been content to accept the Creed in the form, and in the sense, in which it has been authoritatively expounded by the living voice of the Church.因此天主教徒一般都接受內容的信條的形式，在某種意義上說，它已權威性闡述的生活的聲音教會。 For the Protestants who accept it only in so far as it represents the evangelical teaching of the Apostolic Age, it became a matter of supreme importance to investigate its original form and meaning.對於新教徒誰接受它不僅在迄今，因為它代表了福音教學的使徒時代，它成為一個令人最高重要性探討其原來的形式和意義。 This explains the preponderating amount of research devoted to this subject by Protestant scholars as compared with the contributions of their Catholic rivals.這說明了優勢大量的研究，專門討論這一議題的新教的學者相比，他們的貢獻天主教的對手。

Publication information Written by Herbert Thurston.出版信息撰稿：赫伯特瑟斯頓。 Transcribed by Donald J. Boon.轉錄的唐納德J文。 Dedicated to Jack and Kathy Graham, faithful friends in the Church Universal The Catholic Encyclopedia, Volume I. Published 1907.致力於傑克和凱茜格雷厄姆，忠實的朋友在教會世界的天主教百科全書，體積一發布1907年。 New York: Robert Appleton Company.紐約：羅伯特阿普爾頓公司。 Nihil Obstat, March 1, 1907. Nihil Obstat ， 1907年三月一日。 Remy Lafort, STD, Censor.雷米Lafort ，性病，檢查員。 Imprimatur. +John Cardinal Farley, Archbishop of New York認可。 +約翰法利樞機主教，大主教紐約

Nicene Creed 尼西亞信經

Athanasian Creed Athanasian信條

This subject presentation in the original English language這個主題介紹在原來的英文

Send an e-mail question or comment to us: E-mail郵件發送問題或意見給我們： 電子郵箱

The main BELIEVE web-page (and the index to subjects) is at http://mb-soft.com/believe/beliechu.html主要相信網頁（和索引科目） ，是在http://mb-soft.com/believe/beliechu.html