Apostles' Creed使徒信经 中文 - Zhong Wen

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. 对于数百名基督徒认为，多年的12使徒熊他们是作词广为人知的信条。根据一个古老的理论，12组成的第一个信条每个使徒加入，形成整体。 Today practically all scholars understand this theory of apostolic composition to be legendary.今天，几乎所有的学者组成的理论理解这是传说中的使徒。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，许多人仍然认为这个时代的信条作为使徒的性质，因为它的基本教义是同意的使徒的神学配方。

The full form in which the creed now appears stems from about 700 AD.完整的形式，现在出现的信条公元来自约700个。However, segments of it are found in Christian writings dating as early as the second century.但是，它的阶层是基督教的著作中找到约会早在公元二世纪。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.使徒信经最重要的前身是旧罗马信条，这可能是在第二世纪发展的下半年。

The additions to the Apostles' Creed are clearly seen when its present form is compared to the Old Roman version:的信条增加的使徒'是清楚地看到当它目前的形式是相对于旧罗马版本：

Still earlier fragments of creeds have been discovered which declare simply:更早的碎片信条已被发现，并宣布很简单：

"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." “我相信上帝，全能的父，并在他的独生子耶稣基督，我们的主。而在圣灵，圣教会，肉体复活的。”

The Apostles' Creed functioned in many ways in the life of the church.使徒信经在教会运作的许多方面在生活中。For one thing, it was associated with entrance into the fellowship as a confession of faith for those to be baptized.一方面，它是与入学相关受洗信仰进入金供认，作为那些。In addition, catechetical instruction was often based on the major tenets of the creed.此外，教理教育往往是基于对信仰的主要原则。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.随着时间的推移，当第三次使用而开发的信条成为信仰“规则”给予连续性基督教教义的地方，从地方分清楚真正的信仰邪教的偏差。 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.事实上，它很可能是信仰的主要因素在增加的条款，涉及旧罗马信条发展使徒教会用处是它生活在这些不同方式的研究。By the sixth or seventh century the creed had come to be accepted as a part of the official liturgy of the Western church.由第六或第七世纪的信仰已经到了被接纳为西方教会的一部分，一个正式的礼仪。Likewise, it was used by devout individuals along with the Lord's Prayer as a part of their morning and evening devotions.同样，也有人使用晚祷虔诚随着个人和上帝的晨祷作为其部分。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.宗教改革的教会乐意给他们效忠的信条，并加入到他们的理论集合，并用它在他们的崇拜。

The Trinitarian nature of the Apostles' Creed is immediately evident.该信经三位一体的性质，使徒是一目了然的。Belief in "God the Father Almighty, Maker of heaven and earth" is affirmed first.信仰的“上帝，全能的父，创造天地的地球”的确立。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，信仰的心脏的是关于供认，出生，痛苦，受难，复活，升天，提高“的设想耶稣基督，他唯一的儿子，我们的主，”有特别注意周围的事件，以及未来的判断。 The third section declares belief in the Holy Spirit.第三节宣告精神信仰的神圣。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.为了达到这个三位一体的供词被添加永恒的条款涉及到神圣天主教教会的共融的圣人，宽恕的罪过，复活的身体和生活。

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.该信经争论的性质，使徒同样是明显的。强调上帝的主权统一的父亲和有争议的马吉安的同时拒绝了。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.肯定了历史性的和现实的基督的人性否认异教徒争鸣Marcionite和docetic，他不是一个完全人谁可以出生，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.他的构想，由圣灵和圣母玛利亚的诞生以及他的提升复活后肯定那些谁否认耶稣的神对危害。其他条款很可能被添加到处理危机的教堂，尤其是面对。 For example, the confession regarding forgiveness of sins may have related to the problem of postbaptismal sins in the third century.例如，关于赦罪的供词可能有关问题的postbaptismal的罪孽在第三世纪。Likewise, affirming the holy catholic church may have dealt with the Donatist schism.同样，肯定了神圣天主教教会的分裂可能处理的多纳。

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.使徒们的信条仍然是今天使用的多，因为它是在过去的：作为一个洗礼的供词，作为教学的大纲;作为一个后卫，指导反邪教;作为一种信仰的总结;作为一个礼拜肯定英寸 It has maintained in modern times its distinction as the most widely accepted and used creed among Christians.它一直在现代倍区分作为最广泛接受和使用的基督徒信仰之间。

OG Oliver, Jr.146/03奥利弗，小

(Elwell Evangelical Dictionary)（埃尔韦尔福音字典）

Bibliography 书目
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的凯利，早期基督教教义; W巴克利，在使徒信经的普通人中，S巴尔，从使徒信仰的使徒信经; P富尔曼，教会的伟大信条; W潘内伯格，使徒信经中问题之光今天的; J智能，信仰基督教的教学;乙肝斯威特，使徒信经; Ĥ蒂利克，我认为：基督教的信条;高炉韦斯科特，历史悠久的信仰。

Apostles' Creed使徒信经

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.我相信圣灵;神圣天主教教会;圣人共融的;的罪孽赦免了，身体的复活，以及永生。Amen阿门

Thus the Apostles' Creed is as follows:因此，使徒们的信条是如下：

* I believe in God the Father Almighty,*我相信上帝，全能的父，
* Maker of Heaven and Earth, *设备的天地，

The Gnostics held that the physical universe is evil and that God did not make it. 该Gnostics认为，物理宇宙是邪恶的，上帝并没有做到。

* And in Jesus Christ, His only Son, Our Lord,*并在耶稣基督，他唯一的儿子，我们的主，
* Who was conceived by the Holy Ghost,*谁的构思是由圣灵，
* Born of the Virgin Mary, *出生的圣母玛利亚，

The Gnostics were agreed that the orthodox Christians were wrong in supposing that God had taken human nature or a human body. 该Gnostics人一致认为，正统的基督徒的身体是上帝错误的假设已采取人性或人类。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. 他们之间的一些杰出的基督，他们承认，在有些神圣感和人耶稣，谁最是在一个工具通过他们的基督发言。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. 他们认为，该名男子耶稣并没有成为承载或文书，直到基督圣灵降临在他的洗礼，而他的精神在受难前，让圣灵只有一个简单的问题，协会和脆弱人类。 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 . 其他人肯定从来没有在任何一个耶稣的人，但只有一个人的外表弟子，通过外观明智的教诲是给第一位。在这种正统的基督徒耶稣被圣灵申明，通过神圣的行动设想的（从而否定了诺斯底的立场，即精神无关，与耶稣的洗礼，直到他），他出生（这意味着他有一个真正的身体，而不是只是一个外观）的处女（这意味着他已特别从第一时刻，他的生命，而不是仅仅来自于洗礼 。

* Suffered under Pontius Pilate,*遭受本丢彼拉多手下，

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. 有许多故事，然后复活当前有关神谁死了，但他们提供了非常坦率的神话，作为非历史故事象征性的植被重建的每一个冬天之后，春天似乎死亡。 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. 如果你问，“什么时候阿多尼斯死，要么你会被告知，”很久以前和遥远，“否则，”他的死是不是一次事件在尘世。“耶稣，另一方面，在一个特定的死亡时间和历史的地点在朱迪亚，根据管辖本丢彼拉多检察长，从26日至36 CE或者皇帝提庇留期间的最后10年的统治。

* was crucified, dead, and buried; he descended into Hades.*被钉在十字架，死，埋葬，他到地狱的后裔。

Here the creed hammers home the point that he was really dead. 这里的信条锤点回家，他真的死了。He was not an illusion. 他不是一个幻想。He was nailed to a post.他被钉在一个岗位。He died. He had a real body, a corpse, that was placed in a tomb. 他死了。他有一个真正的身体，一具尸体，那是在一个坟墓里。He was not merely unconscious — his spirit left his body and went to the realm of the dead. 他不仅是无意识的-他离开了他的身体和精神到死的境界。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. 这是一个许多人共同的信仰，基督徒，在这个场合，他的灵魂以赛亚的以利亚，谁死了信任的承诺，根据旧盟约-亚伯拉罕，摩西，大卫-领他们出境界的死亡，到天上的荣耀。 But the creed is not concerned with this point.但信仰并不关心这一点。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. 本）参考打入地狱下降（或地狱或阴间是来这里就是要表明，耶稣死亡的不只是昏厥或处于昏迷状态，但在每一个字的死亡意识。

* The third day he rose from the dead, he ascended into heaven,*第三天他从死里复活，他升天，
* and is seated at the right hand of God the Father Almighty.*并在神的右边，全能的父坐下。
* From thence he shall come to judge the living and the dead.*从那里他将要审判活人死人。

* I believe in the Holy Ghost,*我相信圣灵，
* the holy catholic church, *神圣天主教教会，

The Gnostics believed that the most important Christian doctrines were reserved for a select few.该Gnostics认为，最重要的基督教教义很少预留作选择。The orthodox belief was that the fullness of the Gospel was to be preached to the entire human race. 正统的信仰是福音丰满的是要传遍整个人类。Hence the term "catholic," or universal, which distinguished them from the Gnostics. 因此，术语“天主教”或普遍的，而杰出的诺斯替他们从。

* the communion of saints,*共融的圣人，
* the forgiveness of sins, *罪得赦免，

The Gnostics considered that what men needed was not forgiveness, but enlightenment.该Gnostics认为，什么人需要的不是宽恕，而是启发。Ignorance, not sin, was the problem.无知，而不是罪过，是一个问题。Some of them, believing the body to be a snare and delusion, led lives of great asceticism. 其中有些人，认为身体是一个圈套和妄想，导致禁欲主义生活的伟大。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，相信身体是相当独立的灵魂，认为它没有身体没有什么问题，因为它是完全犯规无论如何，它的行为没有灵魂的作用。They accordingly led lives that were not ascetic at all.因此，他们的生活造成了不禁欲的。Either way, the notion of forgiveness was alien to them.无论哪种方式，宽恕的概念是格格不入的他们。

* the resurrection of the body,*身体的复活，

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. 的Gnostics的主要目标是要成为自由的身体永远的污点从物质的和束缚，并返回到天国境界作为纯精神。They totally rejected any idea of the resurrection of the body.他们完全拒绝任何身体思想的复活的。

* and the life everlasting.*和永生。AMEN阿门

James Kiefer詹姆斯基弗

Apostles' Creed使徒信经

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.第一个公式包含简短发言，或“，”基督教信仰的基本原理，和作者有其根据传统，十二门徒。

I. ORIGIN OF THE CREED一，原产地的信条

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.在整个中世纪，人们普遍认为，使徒，在五旬节的，而仍在圣灵直接的灵感，我们目前的信条组成它们之间，使徒每一篇文章的贡献，在12项。 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".这个传说可以追溯到六世纪（见第39，2189伪奥古斯丁在米涅，特等，以及Pirminius，同上。，LXXXIX，1034），这是预示一个布道仍然早些时候由于圣刘汉铨（米涅，特等，十七，671; Kattenbusch，我81），其中需要注意的信条是“拼凑”起来的独立的工人12。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).大约在同一日期（公元前400）rufinus（简称米涅，特等，21，337）提供了一个nostri）详细说明majores的组成的信条，占他tradunt自称年龄（已收到从早期。 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.虽然他没有明确分配到每篇文章的作者一个单独的使徒，他说，它是所有的联合工作，并暗示，审议了关于圣灵降临节这一天举行。 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，他宣称，“他们很多正当理由决定，这条信仰应该叫符号”，其中希腊字，他解释为指indicium，即象征或密码，其中基督徒可能相互承认，并collatio，即作出了贡献，提供了一个单独的。 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."几年前，这个（公元前390）的信，1213），以教宗西利修斯理事会米兰（米涅，特等，十六用品组合Symbolum Apostolorum已知最早的实例（“使徒信经的”）在这些惊人的话：“如果你的信用不是神父的教诲的。。。让信贷至少给予不可侵犯符号的使徒的罗马教会始终保持和维护。” 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).在这个意义上说字Symbolum中，独自站在那里，我们第一次会见中对有关“，第三三一世纪的信件圣塞浦路斯和圣后者Firmilia，具体讲”的信条的象征承认）它作为，1143的一个组成部分的成年礼的洗礼（米涅，特等，三，1165。 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.应该补充，此外，Kattenbusch（二，第80页，注）认为，使用相同的话，可追溯到为良。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，在基督的头两个世纪后，虽然我们常常发现信条提的是根据其他名称）（例如雷古拉信德奥迹，doctrina，络中，名称symbolum不会发生。 Rufinus was therefore wrong when he declared that the Apostles themselves had "for many just reasons" selected this very term.因此，Rufinus错误时，他宣布自己已经使徒“一词对许多这个非常正当理由”选择。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.这一事实，联同内在不大可能的故事，令人惊讶的尼西亚父亲沉默的新约和休息室，使我们别无选择，只能把作为非历史的偶然Rufinus叙事。

Among recent critics, some have assigned to the Creed an origin much later than the Apostolic Age.在最近的批评，有些人的信条分配给它们的起源不迟于使徒时代。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).哈纳克，例如，他声称，在其目前的形式它只代表洗礼招供的高卢南部的教会，第3约会在1892年最早从下半年的第五世纪（达斯apostolische Glaubensbekenntniss）。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).严格解释，本声明的条款是不够准确，虽然似乎有可能，这是高卢人不在，但在罗马的信条真正承担其最后形状（见Theol烧伤杂志的“。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（Ŧ奠定了应力上的文本已晚哈纳克我们收到）是，至少可以说，有些误导。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.可以肯定的是，作为哈纳克允许，另一个和老年人信条构成（R）的存在已开始在罗马本身世纪之前，第二个是中间的。 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，正如我们将会看到，和T之间的差异R是不是很重要的，也是可能的R，如果不是由使徒自己制定的，至少是基于大纲可追溯到使徒时代。 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，考虑整个文件作为，我们可以满怀信心地说权威，在现代新教的一个词，即“在与我们的信条，我们坦白地说，它自使徒的天一直是基督教信仰的统一”（赞恩，使徒信经，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:该问题的信条的应当驳回的使徒没有适当注意不要被支付给以下五个因素：

(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). （一）有形式的学说很有启发某些“痕迹在新约的承认”（错字didaches，罗马6:17）的制品，因为它是在转换到基督信仰的新的法律，并不仅涉及的字心的信念相信，但“口里承认，就可以得救”（罗马书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).紧密联系这一点，我们必须回顾基督耶稣的信仰界付出的太监（徒8:37），作为预备洗礼（奥古斯丁，“德等Operibus善意”，帽。第九条;米涅，特等，第五十七号， 205）和公式的洗礼本身在28:19名称三位一体（马修三人的祝福，并比照。牧羊人7:2和9:5）。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，当我们开始获得任何这类洗礼仪式的详细的描述，我们发现，作为一种信仰初步的实际浸泡，一个专业的是，付出的转换的展品从最早的时候明确划分和神圣的人分开的自白父亲，儿子，和圣灵，对应于援引的洗礼公式。 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.正如我们没有找到任何先前文件的信念，形成专业的，我们不能肯定这是等同于我们的信条，但一方面，另一方面，可以肯定的是至今还未发现这是不符合这样的假设。 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.见，例如，“大炮的hippolytus”（长220）或“didascalia”的（约250）在哈恩的“明镜Symbole藏书”（8，14，35）;连同圣贾斯汀烈士和轻典故塞浦路斯。

(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）无论遇到什么困难可以提出关于时12 sqq存在的Disciplina Arcani，早在97倍（Kattenbusch，二。），就不可能有毫无疑问，在与西里尔耶路撒冷，希拉里，奥古斯丁，利奥的Gelasian圣餐，许多其他来源的第四和第五世纪的想法是非常坚持的，是根据古老的传统信条是要学习的心，绝不会委托写作。 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.这无疑提供了一个连续的形式合理解释的事实，在案件没有原始保存到我们的信条是文本或一个完整的。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.我们知道这些公式在其最早的国家是来自我们可以拼凑从报价，或多或少分散，这是作家发现这些，例如，作为爱任纽和良。

(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）虽然没有统一的信条类型可以肯定的公式中的任何使徒承认早前在东区作家会存在尼西亚，其中一个论点被认为是许多人反驳，这是一个惊人的事实，东方教会在第四世纪是发现藏有一个信条，变异与再现古老的罗马式。 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.).这一事实充分承认这种新教当局哈纳克（在豪克的Realencyclopädie，我，747）和Kattenbusch（一，380平方米;二，194时12 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.很显然，这些数据将统一用STS很好的理论或用一种原始的信条一直是基督教交付，社区的罗马。Peter and Paul themselves or by their immediate successors, and in the course of time had spread throughout the world.彼得和保罗自己或由他们直接的继任者，并在时间过程中传遍了全世界。

(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）另外请注意在实现本世纪末的第二次，我们可以提取非洲南部的圣爱任纽的著作高卢过远良和两个几乎完整的信条（Transc.注：超链接到Acreed2.gif）同意同时密切与旧的罗马信条（注册商标），因为我们知道它从Rufinus，并与另一个。 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.这将是有益的教义从翻译烧伤（介绍页。50，51）他的表格良介绍案件的证据研究。(Cf. MacDonald in "Ecclesiastical Review", February, 1903):（在“教会评论”，2月，1903年）麦当劳参：：

THE OLD ROMAN CREED旧的罗马信条

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

Such a table serves admirably to show how incomplete is the evidence provided by mere quotations of the Creed and how cautiously it must be dealt with.这种表钦佩，说明服务不完全是纯粹的信条的报价，以及如何提供证据，必须谨慎处理。Had we possessed only the "De Virginibus Velandis" we might have said that the article concerning the Holy Ghost did not form part of Tertullian's Creed.如果我们只拥有“德Virginibus Velandis”我们可能会说，这一条关于圣灵并不构成信仰的一部分良的。Had the "De Virginibus Velandis" been destroyed, we should have declared that Tertullian knew nothing of the clause "suffered under Pontius Pilate".如果“德Virginibus Velandis”被摧毁，我们应该已经宣布，良知道“没有根据本丢彼拉多”的条款受到影响。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). （五）必须不能忘记，虽然没有明确声明的使徒公式组成的一个信仰的是本世纪即将结束的前四，圣爱任纽早期教父德尔图良和途径，如坚持在一个非常有力的信仰“规则的一部分良的使徒传统。特别是”在他的“德Praescriptione”后，显示本规则（雷古拉doctrinoe），他理解的东西几乎等同于我们的信条，坚持认为这些规则是由基督提起并交付给我们（tradita）从基督的使徒（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.作为一个作家的结论来自这方面的证据目前，Batiffol同意并作为塞梅里亚整个这样的机关，我们不能安全地肯定的信条使徒组成，时认为，在相同的是否定的起源可能正是这样的再进一步比目前值得我们的数据。 A more pronouncedly conservative view is urged by MacDonald in the "Ecclesiastical Review", January to July, 1903.更凸现保守的看法是敦促麦克唐纳在“教会评论”，1至7月，1903年。

II.二。THE OLD ROMAN CREED旧的罗马信条

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.遄达问答的安理会显然假定现有的信条使徒的起源，但这样的宣告没有教条式的舆论自由的力量和叶片。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):现代辩护士使徒，在保卫声称，它只是扩展了古老的罗马表（R）和有点受到阻碍有异议，如果R举行了真正的话语是鼓舞了使徒，它不会快乐改性各地方教会（Rufinus例如，对于，证明了这种扩张的阿奎在教会的案件），特别是决不会被完全取代了ţ，我们的存在形式。差异的将两个最佳看到他们的印刷并排侧（教义R和T）：

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".忽视拉丁文字小点的差异，这的确会为他们进行充分讨论研究的需要，我们可以注意到，R不包含的条款“，”天地的创造者，“陷入地狱”，“圣人的共融“，”永生“，也改为”设想“，”遭遇“，”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).这些新增的许多，但并不完全所有，很可能是已知圣杰罗姆在巴勒斯坦（公元前380 .--见莫兰在歌剧笃，今年1月，1904年），大约在同一日期之前向达尔马提亚，尼切塔（烧伤，尼切塔对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).进一步增加出现在南部高卢的信条在本世纪初的下一个，但T可能承担的，在1902年最后形成自己前一段时间罗马公元700年（烧伤，导言，239杂志，以及Theol。研究，7月） 。We know nothing certain as to the reasons which led to the adoption of T in preference to R.我们什么都不知道，以某种原因而导致的偏好通过向河中的T

III.三。ARTICLES OF THE CREED文章的信条

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.虽然Ŧ真的含有超过12篇文章，一直习惯保持了12师的起源与，并更严格地适用于河甲项目数较辩论呼吁一些简短的评论。 The first article of R presents a difficulty.R的第一篇文章提出了一个难题。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".从良的语言是有争议的R字省略原本父亲和增加了一个字，因此，“我相信在一个全能的上帝”。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.因此赞恩推断一个潜在的希腊原始仍然尼西亚部分尚存在，并认为第一篇文章的信条遭受的修改，抵制邪教的教义上帝一体的。 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.它必须足够在这里说，尽管原来的R语言可能是希腊，赞恩的处所就第一条的规定，不接受当局如Kattenbusch和哈纳克。

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.另一种文字难以打开后，这个词列入唯一的第二篇文章，但更严重的问题是，所提出的哈纳克拒绝承认，任何一方或第二条的第一个R，任何有关承认的一个预先存在的或永恒的父亲和儿子名分的人的神圣。 The Trinitarian theology of later ages, he declares, has read into the text a meaning which it did not possess for its framers.后世的三位一体的神学，他宣称，已读入文本的意义，它不具备的制定者。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.他说，再次，关于第九条，即作家的信条是没有想像的圣灵作为一个人，而是作为一个权力和礼物。"No proof can be shown that about the middle of the second century the Holy Ghost was believed in as a Person." “没有证据可以证明，对人中间的第二个世纪的圣灵作为一个相信。”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.这是不可能做更多的事情比直接读者巴默和布卢姆这样回答那些天主教和圣公会之间斯威特以体积非常方便。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).举一个教学插图但早期教父，圣依纳爵世纪初，最终也是要反复提到一个儿子名分的时间限制在于超越：“耶稣基督。。。来”提出从一个父“的是与父亲是前世界“（Magn.，6和7）。尽管鬼，关于圣，圣克莱门特的罗马在较早的日期仍然写道：”作为上帝的生命，和主耶稣基督的生命，而圣灵，信念和希望选出的“（香港法例第LVIII）号。 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.这和其他类似的段落清楚地表明了意识的区别与上帝和圣灵的神类似，承认存在与上帝的标志。A similar appeal to early writers must be made in connection with the third article, that affirming the Virgin Birth.类似的呼吁的作家必须在，连接与第三条是肯定维尔京诞生。Harnack admits that the words "conceived of the Holy Ghost" (T), really add nothing to the "born of the Holy Ghost" (R).哈纳克承认，改为“构想的圣灵”（T）的，真的没有增加任何新的“鬼诞生的圣地”（注册商标）。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".因此他承认说：“在构思开始的第二个世纪的神奇的信仰已经成为传统的一部分，教会成立”。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.但他否认该学说的一部分，鼓吹成立最早的福音，因此，他认为这不可能，这一条可能是世纪制定的第一个。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.在这里我们只能回答说，举证责任在于他，而父亲教的使徒，正如其他人引述斯威特，并指向一个非常不同的结论。

Rufinus (c. 400) explicitly states that the words descended into hell were not in the Roman Creed, but existed in that of Aquileia. rufinus（简称角400）明确规定，即地狱陷入没有在罗马信条，但存在着在Aquileia认为。They are also in some Greek Creeds and in that of St. Jerome, lately recovered by Morin.他们也在一些希腊教义和杰罗姆认为圣，最近莫兰收回。It was no doubt a remembrance of I Peter, iii, 19, as interpreted by Irenaeus and others, which caused their insertion.这无疑是我怀念的彼得，三，19日，作为插入解释的爱任纽等，这导致了他们。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".该条款，“共融的圣人”，其中第一次出现在尼切塔和圣杰罗姆，毫无疑问应该被看作是第一个单纯的扩张“圣教会”。 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).圣人，这里所用的，原本不超过教会的生活成员（见莫兰在歌剧的文章，德历史学等德litterature ecclesiastique。5月，1904年，专着和基尔希太平绅士，模具莱勒冯明镜Gemeinschaft德Heiligen，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.对于其余部分，我们只能注意到，用“天主教”，它第一次出现在尼切塔，是分开处理，并认为“罪孽赦免了”也许是可以理解的洗礼，主要应比“一洗尼西亚信经宽恕的罪“的。

IV.四。USE AND AUTHORITY OF THE CREED使用和信条管理局

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，我们必须转向为洗礼仪式的使徒们的信条最原始的和重要的用途。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.这是极有可能是原先的信条是什么公式比其他行业的洗礼一个信念在父亲，儿子，和圣灵。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.充分发展我们欧尔找到仪式在第七罗马和Gelasian圣餐，并可能代表了多年来的实践第五次，审议分配一个“特别的日子”，为symboli传授的信条（络中），和另外，在圣体前的实际管理工作，为redditio symboli，当新手大声朗诵了他的信条能力的证明。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.陪同堂而皇之地址和络中的重要文章，大教堂车手普涅特（现代史和Ecclesiastique，10月，1904年）最近报告显示，这几乎可以肯定是大组成圣利奥。 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，三个问题（interrogationes）被付诸于行动的信条候选人的非常洗礼，这问题本身只是一个简要的最古老的形式。 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".无论是背诵的信条和问题仍然保留在罗马仪式欧尔baptizandi我们的实际，而教条的形式也出现在疑问句中的祈祷“受洗服务的圣公会”图书常见。 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.信条之外的行政洗礼的使徒是背诵每日在教会里，不仅在Compline年初晨祷和总理和目的，也是ferially过程中Compline素和。 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.许多中世纪的主教会议责成它必须由所有忠实据悉，且有大量证据表明，即使在和法国等国家的英国，这是以前的拉丁学研究。 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.作为信条结果使徒与此密切关联的礼仪和教学的教会，一直被认为具有话语权力的前教堂。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).这是教授，在这一切学说中的点的天主教信仰的一部分，不能被称为异端的疼痛问题，根据（圣托马斯，神学大全，二，二：1:9）。 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乐于接受的信条的形式，在某种意义上，其中已权威性阐述了由教会生活的声音。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.对于新教徒谁接受它只是在这么远，因为它代表了福音使徒时代的教学，它成为一个重要问题的最高探讨其原来的形式和意义。 This explains the preponderating amount of research devoted to this subject by Protestant scholars as compared with the contributions of their Catholic rivals.这就解释了新教的学者占优势的数额这一问题的研究作为竞争对手相比，他们专门天主教与贡献。

Publication information Written by Herbert Thurston.出版信息瑟斯顿写赫伯特。Transcribed by Donald J. Boon.转录的唐纳德J皇家。Dedicated to Jack and Kathy Graham, faithful friends in the Church Universal The Catholic Encyclopedia, Volume I. Published 1907.竭诚为杰克和凯西格雷厄姆，1907年卷忠实的朋友在教会通用的天主教百科全书，一出版。New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。Nihil Obstat, March 1, 1907. Nihil Obstat，1907年3月1日。Remy Lafort, STD, Censor.人头马lafort，性病，检查员。Imprimatur. +John Cardinal Farley, Archbishop of New York认可。+约翰法利枢机主教，约克大主教新

Nicene Creed尼西亚信

Athanasian Creed阿他那修信经信条

This subject presentation in the original English language这在原来的主题演讲， 英语