The Nicene Creed, Symbol of Faith (Orthodox)尼西亞,象徵信仰(東正教)

General Information 一般資料

The Nicene Creed is the most widely accepted and used brief statements of the Christian Faith. 尼西亞是最為廣泛接受和使用的簡短發言的基督教信仰。 In liturgical churches, it is said every Sunday as part of the Liturgy. 在禮儀教堂,它是說每個週日的一部分禮儀。 It is Common Ground to East Orthodox, Roman Catholics, Anglicans, Lutherans, Calvinists, and many other Christian groups. 這是共同點東東正教,羅馬天主教,英國聖公會lutherans , calvinists ,以及其他許多基督教團體。 Many groups that do not have a tradition of using it in their services nevertheless are committed to the doctrines it teaches. 許多團體認為,沒有一個傳統的利用它,在其服務的,但決心要教義教。

(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.) (有人會問, "什麼約使徒們的信條? "按傳統習俗,在西方,使徒們的信條是用在受洗儀式,並尼西亞在聖體聖事[又名彌撒禮儀中,主的晚餐,或聖餐。 ]東只使用尼西亞) 。

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Nicene Creed尼西亞

Traditional Wording, used since around 1549傳統的措詞,用自約1549

I believe in one God,我相信,在一個真主
the Father Almighty,父親萬能的,
maker of heaven and earth,製造商天地
and of all things visible and invisible;和所有的東西,有形及無形;

And in one Lord Jesus Christ,在一個主耶穌基督,
the only begotten Son of God,這個獨生子的上帝,
begotten of his Father before all worlds,造物主在他的父親面前,所有的世界,
God of God, Light of Light,上帝上帝,輕輕,
very God of very God,很神很神,
begotten, not made,造物主,沒有作出,
being of one substance with the Father;作為一個物質與父親;
by whom all things were made;由何人所有的東西發了言;
who for us men and for our salvation那些為我們人類和我們的救贖
came down from heaven,下來,從天上,
and was incarnate by the Holy Ghost被肉身由聖靈
of the Virgin Mary,的聖母瑪利亞
and was made man;並取得了男子;
and was crucified also for us under Pontius Pilate;和被釘在十字架上,也為我們,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,根據聖經,
and ascended into heaven,升入天堂,
and sitteth on the right hand of the Father;和祂對右手的父親;
and he shall come again, with glory,他當然會再來,榮耀,
to judge both the quick and the dead;判斷都死人和活人;
whose kingdom shall have no end.其英國有沒有盡頭。

And I believe in the Holy Ghost the Lord, and Giver of Life,我相信,在聖靈主,並賜予生命,
who proceedeth from the Father [and the Son];誰proceedeth來自父親[和兒子] ;
who with the Father and the Son together他們將同父親和兒子一起
is worshipped and glorified;是崇拜和歌頌;
who spake by the Prophets.誰spake由先知。
And I believe one holy Catholic and Apostolic Church;我相信一個神聖的天主教和使徒教會;
I acknowledge one baptism for the remission of sins;我承認一個洗禮,為使罪得赦;
and I look for the resurrection of the dead,我期望從死中復活,
and the life of the world to come.和生活的未來世界。 AMEN.阿門。


Nicene Creed尼西亞

Modern (Western) Wording現代(西方)的措辭

We believe in one God,我們相信,在一個真主
the Father, the Almighty,聖父,全能,
maker of heaven and earth,製造商天地
of all that is, seen and unseen.這一切,就是看見和看不見的。

We believe in one Lord, Jesus Christ,我們相信,在一個主耶穌基督,
the only son of God,只有上帝的兒子,
eternally begotten of the Father,大智造物主的父親,
God from God, Light from Light,上帝上帝,輕輕,
true God from true God,真實的上帝從真實的上帝,
begotten, not made,造物主,沒有作出,
of one being with the Father.一個正在與父親。
Through him all things were made.通過他的所有東西發了言。
For us and for our salvation為我們和我們的救恩
he came down from heaven:他從天降臨:
by the power of the Holy Spirit由電力的聖靈
he became incarnate from the Virgin Mary,他成了肉身,從聖母瑪利亞
and was made man.並取得了男子。
For our sake he was crucified under Pontius Pilate;為了我們,他被釘在十字架上,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;按照聖經;
he ascended into heaven他躋身於天堂
and is seated at the right hand of the Father.是坐在右手的父親。
He will come again in glory他會再來,在榮耀
to judge the living and the dead,判斷活人與死人,
and his kingdom will have no end.和他的英國都沒有盡頭。

We believe in the Holy Spirit, the Lord, the giver of life,我們相信,在聖靈降臨時,主,賜予生命,
who proceeds from the Father [and the Son].誰收益來自父親[和兒子] 。
With the Father and the Son與父親及兒子
he is worshipped and glorified.他是崇拜和歌頌。
He has spoken through the Prophets.他說,通過先知。
We believe in one holy catholic and apostolic Church.我們相信,在一個神聖的天主教和使徒教會。
We acknowledge one baptism for the forgiveness of sins.我們承認一個洗禮,為寬恕的罪孽。
We look for the resurrection of the dead,我們期待為死人復活,
and the life of the world to come.和生活的未來世界。 AMEN.阿門。


Notes and Comments說明和評論

When the Apostles' Creed was drawn up, the chief enemy was Gnosticism, which denied that Jesus was truly Man; and the emphases of the Apostles' Creed reflect a concern with repudiating this error. 當使徒們的信條是制定出台,行政敵人是靈知,否認耶穌是真正的男子和側重點的使徒們的信條,反映了關切與批判這種錯誤。

When the Nicene Creed was drawn up, the chief enemy was Arianism, which denied that Jesus was fully God.當尼西亞制定,行政敵arianism ,否認耶穌是完全神。 Arius was a presbyter (elder) in Alexandria in Egypt, in the early 300's. arius是一個presbyter (老) ,在亞歷山德里亞,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.他告訴我們,父親,在開始時,創造(或begot )的兒子,並說兒子,在與父親,然後開始創造世界。 The result of this was to make the Son a created being, and hence not God in any meaningful sense.結果,這是為了讓兒子一創造福祉,因此,不是神,在任何意義上的。 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.也有人形跡可疑,像理論這些gnostics和異教徒的人認為上帝是太完善,以創造一些像一個物質世界,因此,推出一個或多個中間被神和世界之間。 God created A, who created B, who created C, .上帝創造了,他們創造了b ,曾經創造c , 。 . . who created Z, who created the world.誰創造了z ,誰創造了世界。 Alexander, Bishop of Alexandria, sent for Arius and questioned him.亞歷山大主教亞歷山德里亞,送往arius ,並質疑他。 Arius stuck to his position, and was finally excommunicated by a council of Egyptian bishops. arius堅持他的立場,並最後被驅逐,由理事會埃及主教。 He went to Nicomedia in Asia, where he wrote letters defending his position to various bishops.他來到尼科美底亞在亞洲,在那裡他分別致函捍衛他的立場,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.最後,皇帝君士坦丁召集會議的主教們在nicea (海峽對岸從現代伊斯坦布爾) ,並在325個主教的教會,由一個決定多數,推翻arius和生產的第一稿是什麼,現在被稱為nicene信條。 A chief spokesman for the full deity of Christ was Athanasius, deacon of Alexandria, assistant (and later successor) to the aging Alexander.首席發言人,為全面神的基督被athanasius ,執事的亞歷山德里亞,助理(後來的繼任者)對我國老年亞歷山大。 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.該阿里安立場已經復甦,在我們自己的一天這座瞭望塔協會(李鍾鬱的) ,他明確地冰雹arius作為一個偉大的見證真相。

I here print the Creed (modern wording) a second time, with notes inserted.我在此打印信條(現代措辭) ,第二次,與債券插入。

* We believe in one God, *我們相信,在一個真主
* the Father, the Almighty, *父親,全能,
* maker of heaven and earth, *製造商天地
* of all that is, seen and unseen. *所有,就是看見和看不見的。

* We believe in one Lord, Jesus Christ, *我們相信,在一個主耶穌基督,
* the only son of God, *只有上帝的兒子,

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."在這裡和其他地方(如約翰1:14 )凡希已monogenetos huios ,英語翻譯,可閱讀要么"獨生子"或"獨生子" 。 The Greek is ambiguous.希臘是模糊的。 The root GEN is found in words like "genital, genetics, generation," and suggests begetting.根根,是發現的字眼,例如"生殖器,遺傳學,一代" ,並建議begetting 。 However, it is also found in words like "genus" and suggests family or sort or kind.不過,它也發現,在口頭上的"屬" ,並建議家人或排序或實物。 Accordingly, we may take MONOGENETOS to mean either "only begotten" or "one-of-a-kind, only, sole, unique."因此,我們可以採取monogenetos是指無論是"只有造物主"或"一對一類中,只有唯一的,獨一無二的" 。

* eternally begotten of the Father, *大智造物主的父親,

Here the older translation has "begotten of the Father before all worlds."這裡老一輩翻譯, "造物主的父親以前所有的世界" 。 One might suppose that this means, "before the galaxies were formed," or something of the kind.有人可能會認為,這意味著, "前星系形成的, "還是有點客氣。 But in fact the English word "world" used to mean something a little different.但實際上英文的"世界"一詞,是指一些有少許差異。 It is related to "were" (pronounced "weer"), an old word for "man," as in "werewolf" or "weregild."這是與"人" (發音為" weer " ) ,一個老字,為"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. (比較與拉丁語源) ,因此, "世界" ,原本是一個大跨度的時間相當於正常壽命的一名男子。 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聖經,我們可以發現有"世界"翻譯希臘語aion ( "國貿" ) ,以及更好的翻譯,今天將被"時代" 。 (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,舉例來說,在馬太24:3 ,我的問題是一個"世界末日年齡, "這使我們能夠了解如下作為一個描述摧毀耶路撒冷今年70歲,和最終一個時代的精神,人類的歷史,但我偏離) ,所以我們在這裡有"造物主的父親以前任何時候,才不分年齡人人共享的" 。 Arius was fond of saying, "The Logos is not eternal. God begat him, and before he was begotten, he did not exist." arius是喜歡說, "標識是不是永恆的,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.該athanasians回答說, begetting的標識是不是一個事件,在時間的,而是一種永恆的關係。

* God from God, Light from Light, *上帝上帝,輕輕,

A favorite analogy of the Athanasians was the following: Light is continuously streaming forth from the sun.最愛比喻的athanasians是以下幾點:輕,是不斷流出來,從太陽。 (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,人們普遍假定,輕型因為瞬間,所以不存在時滯,在所有的時間之間一個光芒左太陽的時候,它擊中地球。 )的光芒是來自太陽,而不是相反。 But it is not the case that first the sun existed and afterwards the Light.但事實並非如此,首先,太陽存在,而且事後輕。 It is possible to imagine that the sun has always existed, and always emitted light.這是有可能的想像太陽始終存在,並一直將發射光。 The Light, then, is derived from the sun, but the Light and the sun exist simultaneously throughout eternity.輕,那麼,是來自太陽,但鑑於與太陽同時存在,在整個永恆。 They are co-eternal.他們共同的永恆。 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,他們兒子的存在,是因為父親的存在,但決不是會前的時間,父親拿出兒子。 The analogy is further appropriate because we can know the sun only through the rays of light that it emits.這個比喻是再恰當,因為我們可以知道太陽只有通過的光芒,它釋放出來。 To see the sunlight is to see the sun.見到陽光,是看太陽。 Just so, Jesus says, "He who has seen me has seen the Father."只是如此,耶穌說, "他已經看到了我看到了父親" 。 (John 14:9) (約翰14時09分)

* true God from true God, *真實的上帝從真實的上帝,
* begotten, not made, *造物主,沒有作出,

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.這條線是插入的方式批判arius教學說,兒子是第一件事,父親創造了,並且說父親生的兒子是單純的另一種方式,說父親已形成了兒子。

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說,如果父親有造物主的兒子,那麼兒子一定要遜色的父親,作為一個王子,處於劣勢的一景。 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回答說,一個兒子,正是同一種被他的父親,並說,只有王子注定自己是一個國王。 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.這是事實的一個俗世的兒子是年輕的,比他的父親,有一個時間的時候,他還沒有什麼,他會如何。 But God is not in time.但上帝不是在時間。 Time, like distance, is a relation between physical events, and has meaning only in the context of the physical universe.當時,像距離,是一個關係物理事件,並已意義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.當我們說兒子是造物主的父親,我們不是指一個事件在偏遠過去,而且是一個永恆的和永恆的關係,人神的源頭。 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,雖然我們說的是一個人間的王子,他可能在某一天希望成為什麼,他的父親是現在,我們說,上帝的兒子,他永遠是什麼神,父親是大智。

* of one being with the Father. *一個正在同父親。

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.這條線說: "在一個本質上與父親的一種物質與父親, consubstantial與父親" (希臘文,同質ousios星期日帕特里)是關鍵的一年,嚴峻的考驗。 It was the one formula that the Arians could not interpret as meaning what they believed.這是一個公式表示arians無法解讀為意指什麼,他們相信的。 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.沒有它,他們會不斷教導兒子是好的,光榮,神聖的,一個強權,和上帝的行政代理人在創造世界,其手段,其中主要是上帝揭示自己,我們的,因此值得在一定意義上被稱為神。 But they would have continued to deny that the Son was God in the same sense in which the Father is God.但他們會繼續否認說,兒子是上帝在同樣的意義上,其中父親是上帝。 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.而他們會指出,由於安理會的nicea沒有發出任何聲明說,他們不能接受,但隨後即有空間,為自己的立場帳篷內的基督教教義,因為這帳篷裡已確定在nicea 。 Arius and his immediate followers would have denied that they were reducing the Son to the position of a high-ranking angel. arius ,並立即將他的信徒會後否認說,他們減少了兒子的立場一位高級天使。 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.但他們的學說沒有留下防範它,如果他們獲勝,在nicea ,即使在消極意義上的考慮他們的立場承認,作為一個可容許範圍內向東正教的,由此造成的損害向基督徒見證基督,因為神肉身已無法彌補的。

Incidentally, HOMOOUSIOS is generally written without the hyphen.順便說一句, homoousios一般是書面沒有連字符。 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.在歐(希臘文,因為在法語) ,是明顯的,因為在"湯" , "集團"等,與Word有五個音節何謨-歐-斯操作系統,與口音上的第一和第三,如圖所示。 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" ,發現在英文單詞如"同性戀"和"攪勻" ,而不是將它與拉丁詞同源,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.語文最後通過在東部,是三位一體的構成為3個本質(奇合)萬眾一心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.公式中使用的西進,回到至少戴爾都良(誰寫約200個,其著作是現存最古老的基督教論文寫在拉丁語系) ,是三位一體的構成為3個屬人(奇異人物)萬眾一心substantia 。 In English, we say "Three Persons in one Substance."在英語,我們說: "三個人在一個物質的" 。 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,希臘,弱血瘀和拉丁語分stantia每個選區的一個要素,意思是"下,低於" (如"皮下注射" , "低溫"等) ,其次是一個元素,意思是"立場" 。 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,它是自然的一個希臘議長,讀一拉丁語文件中提到了一個substantia代替弱智參考,以一合,就會感到很不舒服,而拉丁語喇叭,將有同樣的問題,在倒車。 Thus the seeds were sown for a breakdown of communication.因此,種子播下了崩潰的溝通。

* Through him all things were made. *通過他的所有東西發了言。

This is a direct quote from John 1:3.這是一個直接引述約翰1:3 。 Before the insertion of the HOMO-OUSIOS clause, this line immediately followed "begotten, not made."然後插入的同質ousios條款,這條線,緊接著"造物主,而不是作出" 。 The two lines go naturally together.兩線列車前往自然在一起。 The Son is not a created thing.兒子是不是一個創造東西。 Rather, He is the agent through Whom all created things come to be.相反,他是代理人,通過他們創造的一切東西來。 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.插入同質ousios在這一點上突破了流動的,如果我一直在場,在理事會的尼西亞話,我會敦促主教它插入一條線進一步下跌。 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."在老一輩翻譯,尤其是,有人讀了信條是可能理解為是指"父親何人所有的東西發了言" 。 The newer translation, by revising the English wording, makes this misreading less likely.較新的翻譯,修訂了英語措辭,使這一誤讀的可能性降低。

* For us and for our salvation *為我們和我們的救恩

The older translation has, "for us men."老一輩翻譯了, "對我們來說男人" 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.現在,雖然英語已在共同基金目前的使用情況了一個字: "好男人"做工作地點均與性別的包容性( "人" ) ,並用於特定性別( "男" ) ,拉丁語已經"同質, homin - "性別包容性和"源" ,為特定性別的,而希臘" anthropos "促進兩性平等的包容性和" aner ,雄激素-"促進兩性平等的具體化。 (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. (鑑於需求為類似的區別,在英語,我一直在爭論一個性別的包容性使用的"人" ,和振興老詞" , " (如"狼人"和" weregild " ) ,在性別具體意義,但到現在為止我有,但很少成功。 )凡老一輩翻譯的信條是用,其"對於我們男人"在這一點上,女權主義者可能會考慮抱怨性別歧視的語言。 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.但希臘語和拉丁語措詞這裡都是性別的包容性,因此,女權主義者,閱讀教義中的任何一種語言,應該看不出這會擾亂他。

* he came down from heaven: *他下來,從天上:
* by the power of the Holy Spirit *由電力的聖靈
* he became incarnate from the Virgin Mary, *他成了肉身,從聖母瑪利亞
* and was made man. *並取得了男子。
* For our sake he was crucified under Pontius Pilate; *為了我們,他被釘在十字架上,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").你會注意到,老一輩翻譯,在這裡簡單的說, "他遭到被埋葬" (拉丁語, " passus等sepultus預測" ) 。 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.顯然經過一段時期的nicea ,它不再是強調的必要,說明無誤,即基督真的死在calvary ,因為它已列明的使徒們的信條。 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.事實上,我從來沒有聽到任何人試圖爭辯說,信仰在這裡留下了漏洞,為那些願意相信耶穌只是swooned在十字架上。 So apparently the Nicene Fathers were right in supposing that their language would not be misunderstood.所以很明顯, nicene父親有權在假定他們的語言不會被誤解。 However, the framers of the new translation decided to make the meaning unmistakable and to close this particular loophole.然而,制定新的翻譯決定,使意思明白無誤,並關閉這個漏洞。 And I for one am not sorry.和我來說,我並不遺憾。

* On the third day he rose again *在第三天,他再次上升
* in accordance with the Scriptures; *按照念經;

The wording here is borrowed from 1 Corinthians 15:4.措辭這裡是借來的,從哥林多前書15時04分。 The older translation has "according to the Scriptures," which in terms of modern language is misleading.老一輩翻譯, "根據聖經" ,無論在現代的語言是一種誤導。 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,當我們說, "這將有雨,明天,根據我的氣象員, "我們的意思是, "氣象員說會下雨,但他是否是正確的,是另外一個問題" 。 And this is clearly not what either St. Paul or the Nicene Fathers had in mind.這顯然不是什麼要么聖保祿或nicene者的想法。 The newer translation is an improvement.較新的翻譯是一個進步。 I would have suggested, "in fulfillment of the Scriptures," which is clearly what is meant.我會建議, "在履行該會念經" ,這是非常清楚是什麼意思。

* he ascended into heaven *他躋身天堂
* and is seated at the right hand of the Father. *是坐在右手的父親。
* He will come again in glory to judge the living and the dead, *他會再來,在榮耀判斷活人與死人,
* and his kingdom will have no end. *和他的英國都沒有盡頭。
*
* We believe in the Holy Spirit, the Lord, the giver of life, *我們相信,在聖靈降臨時,主,賜予生命,
* who proceeds from the Father [and the Son]. *誰收益來自父親[和兒子] 。

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.字顯示,在括號" ,從子, "是一個西方除了上述信條,因為它本來商定,由理事會代表全教會,東方和西方。 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.它們對應於拉丁詞filioque ( fili =兒子,鄰=從,愨=和;明顯口音對海外) ,爭議是因此被稱為該filioque爭議。

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.如果我們正在尋找一份聲明中表示,可以作為共同點,所有基督徒,東方和西方一樣,它顯然不能包括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,西方的基督信徒將不願將它假定他們是否定的聲明,這一精神,共同收益,從父親和兒子。 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.據此,我建議我們打印信條與filioque無論在括號或遺漏共有的,但與此相關的諒解是,雖然assenting到由此產生的聲明並沒有使任何人的信仰是在雙遊行的精神,也沒有犯下任何人難以置信,在兩用遊行。

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.我保留了廣泛的評論對雙遊行時,歷史上的信仰,以同樣的理由和對信仰它,為一個單獨的文章,所謂的信條filioque 。

* With the Father and the Son he is worshipped and glorified. *與父親和兒子,他是崇拜和歌頌。
* He has spoken through the Prophets. *他的發言透過先知。

This line was directed against the view that the Holy Spirit did not exist, or was not active, before Pentecost.這條線是針對認為聖靈不存在,或者是不活躍,所以才五旬。

* We believe in one holy catholic and apostolic Church. *我們相信,在一個神聖的天主教和使徒教會。

Many Christians from various backgrounds will want to know, "Precisely what would I be agreeing to if I signed this?"許多基督徒來自不同背景會想知道" ,也正是我會予以同意,如果我簽署了這項" ? The definition of catholic and catholicity is contained in the introduction to this book.定義天主教和共通性是包含在介紹這本書。

* We acknowledge one baptism for the forgiveness of sins. *我們承認一個洗禮,為寬恕的罪孽。
* We look for the resurrection of the dead, *我們期待為死人復活,
* and the life of the world to come. *和生活的未來世界。 AMEN.阿門。

James E. Kiefer詹姆斯體育基弗


The Nicene Creed, Symbol of Faith (Orthodox)尼西亞,象徵信仰(東正教)

(This reference is NOT necessarily referring to the Orthodox Church) (本參考,並不一定指的東正教堂)

Advanced Information 先進的信息

(The following is an excerpt from our presentation on the Second Ecumenical Council, the First Council of Constantinople, of 381 AD) (以下是訪問摘要:從我們介紹了第二個基督教會,特區首屆立法會的君士坦丁堡, 381專案)

The Holy Creed Which the 150 Holy Fathers Set Forth, Which is Consonant with the Holy and Great Synod of Nice [206].聖座教義,其中150聖教父闡述,這是輔音與神聖和偉大主教尼斯[ 206 ] 。

(Found in all the Collections in the Acts of the Council of Chalcedon.) (發現,在所有藏品中的行為,安理會的chalcedon ) 。

Introductory Note.介紹性說明。

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.讀者應該知道蒂耶蒙(為本,湯匙,第九,第78條,在傷寒論聖格雷戈。 naz ) 。 broached理論認為信條通過君士坦丁堡,是不是一個新的擴張所致nicene而是通過一信條已在使用中。 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."黑弗勒是相同意見( hist.的議會第一,第二,第349條) ,以及學到教授的神性,在大學的耶拿, lipsius博士說,聖epiphanius : "雖然不能親自出席全基督教會的君士坦丁堡,公元381人,這確保了勝利的nicene主義在東方教會部,他的供述更短的信念,這是發現,在去年底他ancoratus ,並似乎已成為洗禮信條的教會薩拉米斯,同意幾乎逐字逐句與constantinopolitan訣" 。 (Smith and Wace, Dict. Chr. Biog., sv Epiphanius). ( Smith和wace ,字典。人權委員會。 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 , "聖epiphanius鮮明地告訴我們,作者是早在公元374 ,和年底章cxix ,他寫道如下。 "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." "孩子們的教會已收到來自聖教父,也就是從聖使徒,我的信念,保持,並以手下來,並教導他們的子女,為了這些孩子,你屬於的,我懇求你們接受它,並通過它,而且雖然你教導你的子女,這些東西等,因為這些來自聖經,停止不確認,並加強他們的,而事實上所有的人聽到你:告訴他們,這是神聖的信仰,神聖的天主教教會,作為一個聖母神的,它收到來自聖使徒的主保持:所以每個人究竟是誰在為準備聖地紫菜的洗禮,一定要學習它:他們必須學習它自己,並教它明文規定,為一位媽媽的全部,你和我們大家,宣告它說, " 。 Then follows the Creed as on page 164.然後遵循的信條作為頁164 。

We believe in one God, the Father Almighty, maker of heaven and earth and of all things visible and invisible. 我們相信,在一個神,其父親萬能的,製造商的天地和一切事物的有形和無形的。 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. 在一個主耶穌基督,獨生子在上帝的,造物主在他的父親面前,所有的世界,光的光線,很神很神,造物主沒有作出,作為一個物質與父親,誰所有的東西發了言。 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. 誰是我們人類和我們的拯救下來,從天上,是肉身的,由聖靈和聖母瑪利亞,並取得了男子,而被釘在十字架上,也為我們,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,並在第三天,他再次上升,根據聖經,並躋身於天堂,祂在右手的父親。 And he shall come again with glory to judge both the quick and the dead. 他當然會再來榮耀法官都死人和活人。 Whose kingdom shall have no end. 其英國有沒有盡頭。 (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. [我們相信:聖靈,主,並賜予-的壽命,誰proceedeth從父親,他與父親和兒子一起,是崇拜和歌頌,誰spake由先知。 And [we believe] in one, holy, (II) Catholic and Apostolic Church. [我們相信:在一個聖潔的, (二)天主教和使徒教會。 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.我們承認一個洗禮,為使罪得赦, [和]我們期待為死人的復活和生活的未來世界。 Amen.阿門。

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.這一條款已,至於所謂的意義來說,又增添了尼西亞,而幾年前,在糾正邪說marcellus的安該拉,他們的異端一份聲明中會被發現,在說明中就佳能一本荷。 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."其中的信條的安理會安提encæniis (公元341 )說: "和他祂在右手的父親,他當然會再來判斷雙方死人和活人,而且他remaineth上帝和國王所有永恆" 。 [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"神聖" ,是遺漏了一些文本的信條,特別是在拉丁美洲版,在收集的伊西多爾墨卡托。 Vide Labbe, Conc., II., 960.隨拉比濃度,二, 960 。 Cf.比照。 Creed in English Prayer-Book.信條在英語祈禱書。

Notes.紙幣。

The Creed Found in Epiphanius's Ancoratus (Cap. cxx.) [208]該信條發現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. 我們相信,在一個上帝萬能的,製造商的天地,和所有的東西,有形及無形:在一個主耶穌基督,獨生子在上帝的,造物主的父親擺在了所有世界中,這是該物質的的父親,輕的輕,很神很神,造物主沒有作出, consubstantial與父親:由誰來一切事情發了言,無論是在天地:誰對我們人類和我們的救贖下來,從天上,是肉身的聖靈和聖母瑪利亞,並取得了男子,被釘在十字架上,也為我們,祂比拉多,並遭受了,被埋葬,並於第三天,他再次上升,根據聖經,並躋身於天上,和祂對右手的父親,從那裡他將再來榮耀法官都死人和活人,其英國也沒底。 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. 在聖靈,主,並賜予生命,誰proceedeth來自父親;衛生組織,與父親和兒子一起,是崇拜和歌頌,誰spake由先知:在一個神聖的天主教和使徒教會。 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. 我們承認一個洗禮,為使罪得赦,我們期待為死人復活,生命的未來世界。 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. 和那些說曾經有一段時間,當上帝的兒子,是不是,之前他是造物主,他不會,或者說,他的東西是不是,或者說,他是一個不同的本質或實質,或假裝他是污水或多變的,這些天主教和使徒教會anathematizes 。

Epiphanius thus continues: epiphanius從而繼續說:

"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." " ,而這個信念是由政府提供給聖使徒和在教會裡,聖城,從各個方面教廷主教一起超過310 ,在數字" 。

"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:" "在我們這一代人,這是時代的valentinus和蠹, 90年從繼承diocletian暴君, [ 209 ]你和我們所有的東正教會主教的整個天主教會的共同努力,使這個解決那些來洗禮,使他們可在宣告,並說,如下: "

Epiphanius then gives this creed: epiphanius然後給出了這一信條:

We believe in one God, the Father Almighty, maker of all things, invisible and visible. 我們相信,在一個神,其父親萬能的,製造商的一切事物,無形和有形。 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. 在一個主耶穌基督是神的兒子,造物主上帝的父親中,只有造物主,即是該物質的父親,上帝的上帝,輕的輕,很神很神,造物主沒有作出,被一物質與父親,誰所有事情發了言,兩者都必須在天堂和在地球上,無論是有形或無形的。 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. 誰是我們人類和我們的拯救下來,並於肉身,那就是說,在構思完美地通過聖靈的聖地永遠的聖母瑪利亞,並取得了男子,那就是說一個完美的人,接受一個民族的靈魂與身體,智力,而所有這彌補一名男子,但沒有罪的,而不是從人的種子,也不認為[副部長白景富]在一名男子,但以肉,以全身心地投入到一個神聖的實體;不會,因為他激發了先知和spake和工作, [他們] ,而且是完全取得了男子,因為這個詞是血肉;他也沒有經驗,有任何改變,他也沒有轉換成他的神性融入大自然的男子,但美國,它以他的一個聖地完善與神性。

For there is one Lord Jesus Christ, not two, the same is God, the same is Lord, the same is King.為有一個主耶穌基督,而不是兩個,同樣是上帝,同樣是主,同時是國王。 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.他在肉體中,並再度成長,並躋身於天國,在同一機構,並與榮耀,他坐下來,在右手的父親,並在同一機構,他將在榮耀判斷既快速和死了,和他的英國,不應有任何目的。

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.我們相信,在聖靈,他們spake ,在法律上,並鼓吹在先知,並後裔在約旦,並spake在使徒,並indwells聖徒。 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,我們相信他,他是聖靈,上帝的精神,完美的精神,精神的安慰, uncreate ,誰proceedeth來自父親,接收的兒子( 18.3.2000鈄patros ekporeuomenon ,啟18.3.2000鈄huiou lambanomenon ) ,並認為對的。 (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.) (啟pisteuomenon ,其中拉丁語版本,讓在終止credimus ;和收益插入, præterea credimus在國立自治大學等,當然看起來就好像是經過pisteuomen ,屬於下列短語) 。

[We believe] in one Catholic and Apostolic Church. [我們相信:在一個天主教和使徒教會。 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.在一個洗禮懺悔,並在死中復活,以及剛剛判決的心靈與身體,和他在天國和人生的永恆。

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.和那些說曾經有一段時間,當兒子沒有,或者當聖靈是沒有,或者說,無論是對那些以前沒有,或者說,他是具有不同的性質或內容,並申明上帝的兒子和聖靈如有變動和突變;所有這些天主教和使徒教會時,母親都對你和我們來說, 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.進一步我們anathematize如不招供,死人復活,以及一切異端邪說的,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.最後,你和你的孩子,因此相信和保持誡命,這同樣的信念,我們相信你將永遠為我們祈禱,我們可以有一個共享和許多在同一信念,並在飼養這些相同的誡命。 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.我們讓您intercessions ,你和所有的人認為,因此,保持誡命的主內,我們的主耶穌基督,通過他和誰在一起,光榮,以父與聖靈永遠到永遠。 Amen.阿門。


Footnotes註腳

[206] This is the title in the Acts of the IVth Council. [ 206 ]這是所有權的行為的ivth會。 Labbe, Conc., iv., 342.拉比濃度,四, 342 。 [207] Soc., HE, II., 10; Soz., HE, III. [ 207 ] SoC的,他在二, 10歲; soz ,他的,三。 5; Athanas., De Synod., C. xxij. 5 ; athanas ,德主教,長xxij 。 [208] I have used Petavius's edition, Cologne, 1682; there are some differences in the various editions about the numbering of the chapters, and this seems to be the origin of the curious mistake Hefele makes in confounding the longer with the shorter creed. [ 208 ]我用petavius的版本,科隆, 1682年是有一些分歧,在各種版本的關於號碼的章節,而這似乎是起源的好奇錯誤,使黑弗勒在混雜的時間越長與短的信條。 [209] This would be the year 374, that is to say seven years before this Second Ecumenical Council which was held at Constantinople in 381. [ 209 ]這將是一年374 ,那就是說,七年前,這第二合一促進局舉行了君士坦丁堡,在381名。


The Nicene Creed尼西亞

Catholic Information 天主教資訊

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.作為核准擴增形式在安理會的君士坦丁堡( 381 ) ,它是醫學界的基督教信仰共同的天主教教會,為所有東部教會脫離羅馬,並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.之後不久會的尼西亞新公式的信仰者組成,他們大多是變異的nicene符號,以滿足新的階段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.在那裡至少有4個在安理會面前的薩爾迪卡在341 ,並在這方面會新的形式提交,並在插入的行為,雖然不接受安理會。 The Nicene Symbol, however, continued to be the only one in use among the defenders of the Faith.該nicene的象徵,但是,仍然是唯一一個在使用之中的捍衛者的信念。 Gradually it came to be recognized as the proper profession of faith for candidates for baptism.慢慢來要求被承認為正當職業的信念,為候選人的洗禮。 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.其改建成為nicene - constantinopolitan公式,一個目前在使用中,通常歸因於安理會的君士坦丁堡,因為安理會的chalcedon ( 451 ) ,其中指定這個符號為"的信條理事會君士坦丁堡381 "兩度閱讀並插入其行為。 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.史家蘇格拉底, sozomen , theodoret不提及此事,他們雖然做記錄在案,即主教留在安理會離開後,馬其頓政府證實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 )承認的可能性,我們目前的信條是一個凝結的"托梅" (希臘語tomos ) ,即論述的學說體系三位一體發展局所提出的君士坦丁堡,但他寧願認為rémi ceillier和蒂耶蒙追踪新的計算方法,以" ancoratus " epiphanius寫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 ,和另一些人認為, constantinopolitan形式並非源於在安理會的君士坦丁堡,因為它不是在行為安理會的381 ,但插入有在稍後的日期;因為格雷戈里nazianzen誰在安理會中提到只有nicene公式廣告,以它的殘缺約聖靈,顯示他不知道該constantinopolitan形式用品這方面的不足,以及因為拉丁語父親顯然一無所知,然後中間第五世紀。

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:以下是直譯的希臘文的constantinopolitan表,括號內的說明字樣更改或補充,在西方禮儀形式,在目前使用的規定:

We believe (I believe) in one God, the Father Almighty, maker of heaven and earth, and of all things visible and invisible.我們相信, (我相信) ,在一個神,其父親萬能的,製造商的天地,和所有的東西,有形及無形的。 And in one Lord Jesus Christ, the only begotten Son of God, and born of the Father before all ages.在一個主耶穌基督,獨生子的神,並且出生的父親面前不分年齡人人共享的。 (God of God) light of light, true God of true God. (神神)輕的輕,真實的上帝的真上帝。 Begotten not made, consubstantial to the Father, by whom all things were made.造物主沒有作出, consubstantial給父親,誰所有的東西發了言。 Who for us men and for our salvation came down from heaven.誰是我們人類和我們的拯救下來,從天上。 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.並於肉身的聖靈和聖母瑪利亞,並取得了男子;被釘在十字架上,也為我們,祂比拉多,遭受痛苦和被安葬;第三天回升據念經。 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,位於右手的父親,並應再來榮耀判斷活人與死人,誰的英國,不應有任何目的。 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) ,在聖靈,主,並賜予生命,他們的收益來自父親(兒子) ,他同父親和兒子是被崇拜和讚美,發言的,由先知。 And one holy, catholic, and apostolic Church.和一個聖地,天主教和使徒教會。 We confess (I confess) one baptism for the remission of sins.我們承認(我承認)一個洗禮,為緩解的罪孽。 And we look for (I look for) the resurrection of the dead and the life of the world to come.我們期待(我期望) ,死人的復活和生活的未來世界。 Amen."阿門" 。

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.在這種形式的nicene條有關聖靈擴大;幾次話,主要是這兩個條款"的實質父" , "神神" ,都遺漏了,因為又是anathemas ;十個條款,補充,而且在5個名額的話,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,有兩種形式包含哪些是共同所有的洗禮公式,在早期教會的使命。 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)是最早發現的相似性教義闡述的" ancoratus "和洗禮公式教會在耶路撒冷。 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 )認為,該圖案是修改耶路撒冷公式,其中最重要的nicene報表有關聖靈已插入。 The author of the revision may have been St. Cyril of Jerusalem (315-386).作者的修訂版本已經被聖西里爾耶路撒冷( 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.各種假說,提供給帳戶為傳統認為尼切諾- constantinopolitan符號起源與安理會的君士坦丁堡,但他們都不是令人滿意的。 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.無論是它的原產地,但事實是,安理會的chalcedon ( 451 )歸因於它向安理會提交的君士坦丁堡的,如果它不是組成的,其實在這方面,它是通過,並授權由父親組裝作為一個真正的表達了信仰。 The history of the creed is completed in the article Filioque.歷史上的信條是完成在文章中filioque 。 (See also: ARIUS; EUSEBIUS OF CAESAREA) (亦見: arius ;尤西比烏斯的caesarea )

Publication information Written by J. Wilhelm.出版信息寫了J.威廉。 Transcribed by Fr.轉錄神父。 Rick Losch.里克losch 。 The Catholic Encyclopedia, Volume XI.天主教百科全書,體積十一。 Published 1911. 1911年出版。 New York: Robert Appleton Company.紐約:羅伯特Appleton還公司。 Nihil Obstat, February 1, 1911. nihil obstat , 1911年2月1日。 Remy Lafort, STD, Censor.人頭馬lafort ,性病,檢查員。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +約翰farley樞機主教,大主教紐約


Nicene Creed (in English, translated from the Greek)尼西亞信(英文,翻譯,從希臘文)

Orthodox Church Text東正教教堂文本

I believe in one God, the Father, the Almighty, Creator of heaven and earth, and of all things visible and invisible.我相信,在一個神,其父親,全能,創造天地,和所有的東西,有形及無形的。

And in one Lord, Jesus Christ, the only begotten Son of God, begotten of the Father before all ages.在一個主耶穌基督,獨生子在上帝的,造物主的父親面前不分年齡人人共享的。 Light of Light, true God of true God, begotten, not created, of one essence with the Father, through whom all things were made.輕的輕,真實的上帝的真神,造物主,而不是創造一個本質上與父親,並通過所有的事情發了言。

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.為我們和我們的救恩,他來到下來,從天上,是肉身的,由聖靈和聖母瑪利亞,並成為男子。

He was crucified for us under Pontius Pilate, and He suffered and was buried.他被釘在十字架上為我們,祂比拉多,他遭受了被掩埋。

On the third day He rose according to the Scriptures.關於第三個一天,他在玫瑰據念經。

He ascended into heaven and is seated at the right hand of the Father.他躋身於天堂,是坐在右手的父親。

He will come again in glory to judge the living and the dead.他會再來,在榮耀判斷活人與死人。 His kingdom will have no end.他的英國都沒有盡頭。

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.並在聖靈,主,賜予生命,誰收益,從父親,他與父親和兒子是崇拜和歌頌,他們以透過先知。

In one, holy, catholic, and apostolic Church.在一個聖潔的,天主教和使徒教會。

I acknowledge one baptism for the forgiveness of sins.我承認一個洗禮,為寬恕的罪孽。

I expect the resurrection of the dead.我期待死人的復活。

And the life of the age to come.和生活的年齡來。 Amen.阿門。


Also, see:此外,見:
Council of Nicaea 理事會的尼西亞


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