(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.) （某人可能会问，“什么约使徒信经？”的传统，在西方，使徒信经是在洗礼中使用，并在圣体圣事尼西亚信条[又名质量，礼仪，主的晚餐，或在圣餐。]东只使用尼西亚）。
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And in one Lord
Jesus Christ,而在一主耶稣基督，
the only begotten Son of
God,上帝的独生子，
begotten of his Father before all
worlds,他的父亲的独生子之前，所有的世界，
God of God, Light of
Light,神神，光灯，
very God of very
God,很神很神，
begotten, not
made,独生子，不言，
being of one substance with the
Father;正在与父物质;
by whom all things were
made;由何人所有的东西;
who for us men and for our
salvation或是为我们人类和我们的拯救
came down from
heaven,从天上降下来，
and was incarnate by the Holy
Ghost是由圣灵化身
of the Virgin Mary,圣母玛利亚，
and was made
man;并造人;
and was crucified also for us under
Pontius Pilate;被钉在十字架上为我们在本丢彼拉多手下;
he suffered and was
buried;他遭受痛苦和被埋葬;
and the third day he rose
again第三天，他再次上升
according to the
Scriptures,根据“圣经”，
and ascended into
heaven,升天，
and sitteth on the right hand of the
Father;和坐在右手的父亲;
and he shall come again, with
glory,，他将再次降临，荣耀，
to judge both the quick and the
dead;判断快速和死亡;
whose kingdom shall have no
end.其王国应没有结束。
And I believe in
the Holy Ghost the Lord, and Giver of Life,我相信，在圣灵主，生命的赐予者，
who proceedeth
from the Father [and the Son];proceedeth从父[子];
who with the Father and the Son
together与父亲和儿子在一起
is worshipped and
glorified;是崇拜和荣耀;
who spake by the
Prophets.他们说话的先知。
And I believe one holy Catholic and
Apostolic Church;我相信一个神圣的天主教和使徒教会;
I acknowledge one baptism for the
remission of sins;我承认赦罪的洗礼;
and I look for the resurrection of the
dead,我期待死者复活，
and the life of the world to
come.和世界的生命来。AMEN.阿门。
We believe in one
Lord, Jesus Christ,我们相信，在一个主耶稣基督，
the only son of
God,上帝唯一的儿子，
eternally begotten of the
Father,永恒的造物主的父亲，
God from God, Light from
Light,从上帝的神，从光灯，
true God from true
God,真神真神，
begotten, not
made,独生子，不言，
of one being with the
Father.一个与父。
Through him all things were
made.通过他的所有事情。
For us and for our
salvation对于我们和我们的拯救
he came down from
heaven:他从天上降下来：
by the power of the Holy
Spirit圣灵的力量
he became incarnate from the Virgin
Mary,他成为从圣母玛利亚的化身，
and was made man.并造人。
For our sake he
was crucified under Pontius Pilate;为我们着想，他在本丢彼拉多手下被钉在十字架上;
he suffered death
and was buried.他遭受的死亡和被埋葬。
On the third day he rose
again第三天，他再次上升
in accordance with the
Scriptures;按照“圣经”;
he ascended into
heaven他升天
and is seated at the right hand of the
Father.坐在父的右边。
He will come again in
glory他将在荣耀中再来
to judge the living and the
dead,法官的生活和死亡，
and his kingdom will have no
end.和他的王国将不会结束。
We believe in the
Holy Spirit, the Lord, the giver of life,我们相信圣灵，主，送礼者的生活，
who proceeds from
the Father [and the Son].谁收益从父[儿子]。
With the Father and the
Son与父亲和儿子
he is worshipped and
glorified.他是崇拜和歌颂。
He has spoken through the
Prophets.他曾通过先知。
We believe in one holy catholic and
apostolic Church.我们相信，在一个神圣的天主教和使徒教会。
We acknowledge one baptism for the
forgiveness of sins.我们承认赦罪的洗礼。
We look for the resurrection of the
dead,我们期待死人的复活，
and the life of the world to
come.和世界的生命来。AMEN.阿门。
When the Nicene Creed was drawn up, the chief enemy was Arianism, which denied that Jesus was fully God.当尼西亚制订，主要的敌人是阿里乌斯教，否认耶稣是完全的神。Arius was a presbyter (elder) in Alexandria in Egypt, in the early 300's.阿里乌斯是在埃及亚历山大长老（老），在早期的300。 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.他教了，父亲开始，创建（或生了）的儿子，和儿子，在与父亲一起，继而创造了世界。The result of this was to make the Son a created being, and hence not God in any meaningful sense.这样做的结果是使儿子创建的，因此没有任何真正意义上的神。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.也有人像那些诺斯替教派的理论和异教徒谁认为上帝是创建像一个物质世界的东西过于完美，所以推出了上帝和世界之间的一个或多个中间众生，形迹可疑。 God created A, who created B, who created C, .上帝创造了乙，谁创造，谁创造，。.。.。who created Z, who created the world.谁创造了Z，谁创造了世界。Alexander, Bishop of Alexandria, sent for Arius and questioned him.亚历山大，亚历山大的主教，阿里乌斯和发出质疑他。Arius stuck to his position, and was finally excommunicated by a council of Egyptian bishops.阿里乌斯坚持自己的立场，并终于由埃及主教理事会逐出教会。He went to Nicomedia in Asia, where he wrote letters defending his position to various bishops.他去尼科美底亚在亚洲，在那里他写信各种主教捍卫自己的立场。Finally, the Emperor Constantine summoned a council of Bishops in Nicea (across the straits from modern Istanbul), and there in 325 the Bishops of the Church, by a decided majority, repudiated Arius and produced the first draft of what is now called the Nicene Creed.最后，皇帝君士坦丁在尼西亚（跨越现代伊斯坦布尔海峡）召见会的主教，并有325教会的主教，多数决定，否定阿里乌斯和生产的第一稿，现在所谓的尼西亚信条。 A chief spokesman for the full deity of Christ was Athanasius, deacon of Alexandria, assistant (and later successor) to the aging Alexander.一个基督神的首席发言人，助理亚历山大，亚他那修，执事（以及后来的继任者）老龄化的亚历山大。 The Arian position has been revived in our own day by the Watchtower Society (the JW's), who explicitly hail Arius as a great witness to the truth.阿里安的位置已经复活在我们自己的一天的了望塔协会（JW），明确冰雹阿里乌斯真理作为一个伟大的见证。
I here print the Creed (modern wording) a second time, with notes inserted.我在这里打印的信条（现代措辞）第二次，插入笔记。
* We believe in
one God,*我们相信，在一个神，
* the Father, the Almighty,
*圣父，全能，
* maker of heaven
and earth,*制造商天地，
* of all that is, seen and
unseen.*所有，看见和看不见的。
* We believe in
one Lord, Jesus Christ,*我们相信，在一个主耶稣基督，
* the only son of God,
*上帝唯一的儿子，
Here and elsewhere (such as John 1:14) where the Greek has MONOGENETOS HUIOS, an English translation may read either "only Son" or "only begotten Son."这里和其他地方（如约翰福音1:14）希腊MONOGENETOS HUIOS，英文翻译可能读为“独生子”或“独生子。” The Greek is ambiguous.希腊是模糊的。The root GEN is found in words like "genital, genetics, generation," and suggests begetting.根创发现像“生殖器，遗传学，代”字，表明begetting。However, it is also found in words like "genus" and suggests family or sort or kind.但是，也发现像“属”字，并建议家庭或排序或实物。Accordingly, we may take MONOGENETOS to mean either "only begotten" or "one-of-a-kind, only, sole, unique."因此，我们可能采取MONOGENETOS是指不是“独生子”或“的一类，只唯一，独特的。”
* eternally begotten of the Father,*永远父的独生子，
Here the older translation has "begotten of the Father before all worlds."在这里，旧的翻译“之前，所有的世界之父的独生子。”One might suppose that this means, "before the galaxies were formed," or something of the kind.有人可能会假设，这意味着，“星系形成之前，”或那种东西。But in fact the English word "world" used to mean something a little different.但事实上，“世界”的英文单词用来指有一点不同的东西。It is related to "were" (pronounced "weer"), an old word for "man," as in "werewolf" or "weregild."它与“”（发音为“weer”），一个旧词的“人”，在“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.（与拉美的VIR比较。）因此，一个“世界”最初的时间跨度，等于一个人的正常寿命。Often in the KJV Bible, one finds "world" translating the Greek AION ("eon"), and a better translation today would be "age."通常在英王钦定本圣经，人们发现“世界”，翻译希腊的“永恒之塔”（“国贸”），和更好的翻译，今天将“年龄。” (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，例如，在马太福音24:3，问题是“结束的年龄，”这使得它可以理解作为一个在70年的破坏耶路撒冷的描述如下之一，并最终在人类精神的历史时代，但我离题了）所以在这里我们有“父的独生子，之前所有的时代之前，所有年龄段的。” Arius was fond of saying, "The Logos is not eternal. God begat him, and before he was begotten, he did not exist."阿里乌斯是喜欢说，“标志，也不是永恒的的。神生了他，之前，他是独生子，他不存在。”The Athanasians replied that the begetting of the Logos was not an event in time, but an eternal relationship.Athanasians回答begetting标识是没有时间的事件，而是一个永恒的关系。
* God from God, Light from Light,*神，神从光灯，
A favorite analogy of the Athanasians was the following: Light is continuously streaming forth from the sun.一个最喜欢的Athanasians类似以下内容：灯是不断流来自太阳的规定。(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. （在那些日子里，这是一般假设，光瞬间，这样有没有在所有的光线离开太阳和它撞击地球的时间之间的时间延迟。）光射线是从派生太阳，而不是反之。 But it is not the case that first the sun existed and afterwards the Light.但情况并非如此，首先是太阳的存在，事后轻。It is possible to imagine that the sun has always existed, and always emitted light.这是可以想像，太阳一直存在，始终发出的光。 The Light, then, is derived from the sun, but the Light and the sun exist simultaneously throughout eternity.的光线，然后是来自太阳，但光与太阳同时存在整个永恒。They are co-eternal.他们是永恒的合作。Just so, the Son exists because the Father exists, but there was never a time before the Father produced the Son.正是这样，儿子存在，因为父亲的存在，但从来没有前一段时间的父亲产生了儿子。The analogy is further appropriate because we can know the sun only through the rays of light that it emits.的比喻是进一步恰当的，因为我们可以知道，只有通过它发出的光射线的太阳。To see the sunlight is to see the sun.要见阳光的照射下，看到太阳。Just so, Jesus says, "He who has seen me has seen the Father."正是这样，耶稣说，“他看到了我，就是看见了父。”(John 14:9)（约翰福音14:9）
* true God from
true God,*真神，真神
* begotten, not made,
*独生子，没有，
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.此行被插入的儿子被父亲创造的第一件事情就是否认阿里乌斯“教学方式，并说，父亲生的儿子简直是另一种方式说，父亲已创建的儿子。
Arius said that if the Father has begotten the Son, then the Son must be inferior to the Father, as a prince is inferior to a king.阿里乌斯说，如果父亲所生的儿子，那么儿子一定要逊色的父亲，作为一个王子是不亚于一个国王。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.亚他那修回答说，一个儿子恰恰是作为他的父亲是相同的排序，国王唯一的儿子，注定自己是一个国王。It is true that an earthly son is younger than his father, and that there is a time when he is not yet what he will be.它的确是一个人间的儿子是比他年轻的父亲，而且是有时间时，他还不是他会是什么。But God is not in time.但神是不及时。Time, like distance, is a relation between physical events, and has meaning only in the context of the physical universe.时间，距离一样，是一个物理事件之间的关系，并在物理宇宙中唯一具有意义。When we say that the Son is begotten of the Father, we do not refer to an event in the remote past, but to an eternal and timeless relation between the Persons of the Godhead.当我们说，儿子的父亲是独生子，我们不指在遥远的过去的事件，而是一个永恒的，永恒的关系之间的神人。Thus, while we say of an earthly prince that he may some day hope to become what his father is now, we say of God the Son that He is eternally what God the Father is eternally.因此，虽然我们说，一个人间的王子，他可能会希望有一天成为他的父亲现在是什么，我们说神的儿子，他是永恒的父神永恒。
* of one being with the Father.*父之一。
This line: "of one essence with the Father, of one substance with the Father, consubstantial with the Father," (in Greek, HOMO-OUSIOS TW PATRI) was the crucial one, the acid test.这一行：“一个父亲的本质与父同在，与父同体，一个物质的，”（在希腊语中，HOMO - OUSIOS TW PATRI）是关键的一年，严峻的考验。It was the one formula that the Arians could not interpret as meaning what they believed.这是一个公式的arians无法解释的意思，他们相信。Without it, they would have continued to teach that the Son is good, and glorious, and holy, and a Mighty Power, and God's chief agent in creating the world, and the means by which God chiefly reveals Himself to us, and therefore deserving in some sense to be called divine.没有它，他们将继续以教，子是好光荣的，和神圣的，和一个强大功率，和上帝在创造世界的首席代理，并通过神主要是揭示自己给我们的方法，并因此值得在一定意义上被称为神圣的。 But they would have continued to deny that the Son was God in the same sense in which the Father is God.但他们会继续否认儿子在同一意义上的父亲是上帝的上帝。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.他们指出，自尼西亚安理会没有发表任何声明，他们不能接受的，它遵循的是基督教教义的帐篷内的空间，该帐篷已在尼西亚定义。 Arius and his immediate followers would have denied that they were reducing the Son to the position of a high-ranking angel.阿里乌斯和他的直属追随者会否认，他们减少了儿子的一名高级天使的地位。But their doctrine left no safeguard against it, and if they had triumphed at Nicea, even in the negative sense of having their position acknowledged as a permissible one within the limits of Christian orthodoxy, the damage to the Christian witness to Christ as God made flesh would have been irreparable.但他们的学说，没有留下任何保障，如果他们在尼西亚夺冠，甚至在消极的意义上有自己的立场，作为一个基督教正统的限度内允许之一，损害基督徒的见证基督承认，上帝造肉已无法挽回。
Incidentally, HOMOOUSIOS is generally written without the hyphen.顺便说一句，HOMOOUSIOS一般是书面没有连字符。The OU (in Greek as in French) is pronounced as in "soup", "group", and so on, and the word has five syllables HO-mo-OU-si-os, with accents on first and third, as shown.在“汤”，“集团”，等等，是明显的OU（在法国希腊），字与第一个和第三个口音五音节议员，莫欧- SI - OS，如图所示。The Greek root HOMO, meaning "same," is found in English words like "homosexual" and "homogenized", and is not to be confused with the Latin word HOMO, meaning "man, human".希腊根的HOMO，意思是“相同”，发现在像“同性恋”和“同质化”的英文单词，而不是混淆与拉丁词的HOMO，意思是“人，人性化”。
The language finally adopted in the East was that the Trinity consists of three HYPOSTASES (singular HYPOSTASIS) united in one OUSIA.终于在东方所采用的语言，是三位一体的三个位格（奇异原质）美国在一个OUSIA组成。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.在西方的公式，并至少要追溯到特土良（谁写200左右，而其著作，是现存最古老的基督教的论文写在拉丁美洲），是三位一体的三个对人的（奇异PERSONA）美国一个SUBSTANTIA 。In English, we say "Three Persons in one Substance."在英语中，我们说：“在一个物质三人。”Unfortunately, the Greek HYPO-STASIS and the Latin SUB-STANTIA each consists of an element meaning "under, below" (as in "hypodermic", "hypothermia", etc) followed by an element meaning "stand".不幸的是，希腊的低渗血瘀和拉丁美洲的SUB - STANTIA组成，每个元素的含义“下，下面的”意思是“站”的元素（如“皮下注射”，“低温”等）。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，它是一个希腊喇叭读一本拉丁的文件提到一个SUBSTANTIA精神上来代替一个参考到一个原质，是非常不舒服，自然，而拉丁美洲扬声器将有同样的问题在反向。 Thus the seeds were sown for a breakdown of communication.因此，种子已经播下的通讯故障。
* Through him all things were made.*通过他所有的东西。
This is a direct quote from John 1:3.这是一个直接引用约翰一书1:3。Before the insertion of the HOMO-OUSIOS clause, this line immediately followed "begotten, not made."插入的HOMO - OUSIOS子句之前，这条线后面紧跟的“独生子，没有作出。”The two lines go naturally together.这两条线去自然在一起。The Son is not a created thing.儿子是不是创造出来的东西。Rather, He is the agent through Whom all created things come to be.相反，他经手的所有创造的东西来。Inserting the HOMO-OUSIOS at this point breaks up the flow, and if I had been present at the Council of Nicæa, I would have urged the bishops to insert it one line further down instead.在这一点上插入的HOMO - OUSIOS打破了流，如果我一直在理事会的尼西亚，我将敦促主教将其插入一行进一步下降，而不是。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."阅读的信条的人，尤其是在旧的翻译，可能理解为是指“由谁来万物的父亲。”The newer translation, by revising the English wording, makes this misreading less likely.较新的翻译，修改英文措辞，使得这种误读的可能性较小。
* For us and for our salvation*对于我们和我们的拯救
The older translation has, "for us men."老一辈的翻译，“我们人类。”Now, while English has in common current usage the one word "man" to do duty both for gender-inclusive ("human") and for gender-specific ("male"), Latin has "homo, homin-" for gender-inclusive and "vir" for gender-specific, while Greek has "anthropos" for gender-inclusive and "aner, andro-" for gender-specific.现在，虽然英语在目前常见的用法的一个字“人”做性别包容（“人”）和特定性别的责任（“男”），拉丁美洲有“HOMO，homin”两性包容性和“VIR”特定性别，而希腊“anthropos”和“亚乃，针对不同性别的雄激素 - ”性别包容。(Given the demand for a similar distinction in English, I have been arguing for a gender-inclusive use of "man", and the revival of the older word "were" (as in "werewolf" and "weregild") in the gender-specific sense. But so far I have had but scant success.) Where the older translation of the Creed is used, with its "for us men" at this point, a feminist might consider complaining of sexist language. （鉴于在英国类似的区别的需求，我一直主张的“人”的性别包容，和上了年纪的单词的复兴“”（如“狼人”和“weregild”）的性别具体的意义。但到目前为止，我有，但很少成功。）凡使用旧的信条翻译其“我们的人”在这一点上，一个女权主义者可能会考虑性别歧视的语言抱怨。 But the Greek and Latin wording here are both gender-inclusive, and so a feminist, reading the Creed in either of those languages, ought to find nothing that will upset him.但希腊和拉丁的字眼在这里都包容性别的，所以一个女权主义者，阅读这些语言之一的信条，应该找什么，会扰乱他。
* he came down
from heaven:他从天上降下来：
* by the power of the Holy
Spirit*通过圣灵的力量
* he became incarnate from the Virgin
Mary,他成为从圣母玛利亚的肉身，
* and was made man.*和造人。
* For our sake he
was crucified under Pontius Pilate;*为我们着想，他在本丢彼拉多手下被钉在十字架上;
* he suffered
death and was buried.他遭受的死亡和被埋葬。
You will note that the older translation has here simply, "He suffered and was buried" (Latin, "passus et sepultus est").你会注意到，旧的翻译在这里简单地说，“他遭受了，并且埋葬了”（拉丁文，“passus等sepultus EST”）。 Apparently by the time of Nicea, it was no longer necessary to emphasize, to spell out unmistakably, that Christ had really died at Calvary, as it had been spelled out in the Apostles' Creed.显然尼西亚时间，它不再是需要强调的是，拼写无误，基督在各各他真的死了，因为它已被拼写在使徒信经。And indeed, I have never heard anyone try to argue that the Creed here leaves a loophole for those who want to believe that Jesus merely swooned on the Cross.事实上，我从来没有听到有人尝试，争辩说，这里的信条叶对于那些愿意相信，在十字架上的耶稣只是swooned的一个漏洞。 So apparently the Nicene Fathers were right in supposing that their language would not be misunderstood.因此，显然是正确的假设，他们的语言会不会被误解的尼西亚教父。However, the framers of the new translation decided to make the meaning unmistakable and to close this particular loophole.但是，新译本的制定者决定作出的意思明白无误，并关闭这个特殊的漏洞。And I for one am not sorry.一个我不会后悔。
* On the third
day he rose again*第三天，他再次上升
* in accordance with the
Scriptures;*按照“圣经”;
The wording here is borrowed from 1 Corinthians 15:4.这里的措辞是借来的，从1哥林多前书15:4。The older translation has "according to the Scriptures," which in terms of modern language is misleading.老一辈的翻译“根据圣经”，这是误导性的现代语言。Today, when we say, "It will rain tomorrow, according to the weatherman," we mean, "The weatherman says that it will rain, but whether he is right is another question."今天，当我们说，“这会下雨，明天的气象，”我们的意思是说，“天气预报说会下雨，但他是否是正确的，是另一个问题。” And this is clearly not what either St. Paul or the Nicene Fathers had in mind.而这显然不是圣保罗或尼西亚教父的初衷。The newer translation is an improvement.较新的翻译是一种进步。I would have suggested, "in fulfillment of the Scriptures," which is clearly what is meant.我会建议，“在履行”圣经“，”这显然指的是什么。
* he ascended
into heaven他升天
* and is seated at the right hand of
the Father.*坐在父的右边。
* He will come again in glory to judge
the living and the dead,*他会再次在荣耀判断活人与死人，
* and his kingdom will have no
end.*和他的王国将不会结束。
**
* We believe in the Holy Spirit, the
Lord, the giver of life,*我们相信圣灵，主，送礼者的生活，
* who proceeds from the Father [and the
Son].*谁收益从父[儿子]。
The words shown in brackets, "and from the Son," are a Western addition to the Creed as it was originally agreed on by a Council representing the whole Church, East and West.显示在括号中的字“，并从子”，是西方除了信条，因为它是原先商定由理事会代表整个教会，东，西。They correspond to the Latin word FILIOQUE (FILI = Son, -O = from, -QUE = and; pronounced with accent on the O), and the controversy about them is accordingly known as the Filioque controversy.它们对应于拉丁词FILIOQUE（FILI =儿子，O =从，阙=;明显口音的O），和他们的争论是相应的Filioque争议。
If we are looking for a statement that can be taken as common ground by all Christians, East and West alike, it clearly cannot include the FILIOQUE.如果我们寻找一个共同点，可以作为所有的基督徒，东方和西方都采取的声明，它显然不包括的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.另一方面，西方基督徒不愿它应该他们否认声明的精神收益从父亲和儿子共同。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.因此，我建议，我们打印括号内或完全省略FILIOQUE的信条，但与理解，而赞成产生的语句，并没有犯下任何人信仰精神的双重游行，也没有提交任何在双游行的怀疑。
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.我保留双游行，信仰的历史，和原因，并广泛征求意见，对相信它，一个单独的一篇文章，叫CREED FILIOQUE。
* With the Father
and the Son he is worshipped and glorified.*与父亲和儿子，他是崇拜和荣耀。
* He has spoken
through the Prophets.*他曾通过先知。
This line was directed against the view that the Holy Spirit did not exist, or was not active, before Pentecost.针对圣灵认为不存在，这条线，或不活跃五旬节之前，。
* We believe in one holy catholic and apostolic Church.*我们相信，在一个神圣的天主教和使徒教会。
Many Christians from various backgrounds will want to know, "Precisely what would I be agreeing to if I signed this?"许多来自不同背景的的基督徒，会想知道，“正是我会同意，如果我签署了这项吗？” The definition of catholic and catholicity is contained in the introduction to this book.天主教和宽容的定义是包含在这本书的介绍。
* We acknowledge
one baptism for the forgiveness of sins.*我们承认为赦罪的洗礼。
* We look for the resurrection of the
dead,*我们期待死人的复活，
* and the life of the world to
come.*和世界的生命来。AMEN.阿门。
James E. Kiefer詹姆斯E.基弗
Advanced Information先进的信息
(The following is an excerpt from our presentation on the Second Ecumenical Council, the First Council of Constantinople, of 381 AD) （以下是从我们的介绍摘录的第二次大公会议，第一届理事会君士坦丁堡，公元381年）
Introductory Note.介绍性说明。
The reader should know that Tillemont (Mémoires, t. ix., art. 78 in the treatise on St. Greg. Naz.) broached the theory that the Creed adopted at Constantinople was not a new expansion of the Nicene but rather the adoption of a Creed already in use.读者应该知道，Tillemont（Mémoires，T.九，艺术的论文78圣格雷格。纳兹。）酝酿的理论，在君士坦丁堡通过的信条是不是尼西亚的新的扩张，而是通过已在使用的信条。 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."黑弗勒是相同的意见（Hist.议会，二，第349页），和了解到的耶拿大学，Lipsius博士说，圣埃皮法尼乌斯教授神学：“虽然自己不出席君士坦丁堡大公会议，广告381，这确保在东方教会，他更短的信条，这是在他Ancoratus结束的尼西亚主义的胜利，似乎已经在教堂的洗礼信条萨拉米斯同意几乎与Constantinopolitan公式字的字。“ (Smith and Wace, Dict. Chr. Biog., sv Epiphanius).（史密斯和WACE，快译通。CHR。Biog，埃皮法尼乌斯SV）。"The Ancoratus," St. Epiphanius distinctly tells us, was written as early as ad 374, and toward the end of chapter cxix., he writes as follows. “Ancoratus，”圣埃皮法尼乌斯清楚地告诉我们，写广告374年初，朝章cxix。年底，他写道如下。"The children of the Church have received from the holy fathers, that is from the holy Apostles, the faith to keep, and to hand down, and to teach their children. To these children you belong, and I beg you to receive it and pass it on. And whilst you teach your children these things and such as these from the holy Scriptures, cease not to confirm and strengthen them, and indeed all who hear you: tell them that this is the holy faith of the Holy Catholic Church, as the one holy Virgin of God received it from the holy Apostles of the Lord to keep: and thus every person who is in preparation for the holy laver of baptism must learn it: they must learn it themselves, and teach it expressly, as the one Mother of all, of you and of us, proclaims it, saying." “教会孩子们从神圣的父亲收到，也就是从圣使徒，保持，并倒手，并教导子女。属于你的这些孩子，我求求你接受它和信仰传递给它，而您教您的孩子这些事情，如从这些圣经，不停止确认和加强，并确实听到你的人：告诉他们，这是神圣天主教教会的神圣信仰，作为一个圣母神耶和华的圣使徒收到它保持，因此每个人都在准备神圣的洗礼，紫菜必须学会：他们必须了解自己，并教它明确，作为你和我们所有的母亲，宣告它，他说。“ Then follows the Creed as on page 164.接着第164页上的信条。
We believe in one God, the Father Almighty, maker of heaven and earth and of all things visible and invisible. 我们相信，在一个上帝，全能的父，天地和所有有形和无形的的东西制造商。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. 主耶稣基督，神的独生子，他的父亲前世界上出师不利，轻装轻，很神很神，造物主，一种物质与父亲一人，由何人所有的东西作了。 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. 前来为我们人类和我们的救赎从天上降下来，是由圣灵和圣母玛利亚的化身，是男人，和被钉在十字架上为我们在本丢彼拉多手下 。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. 他遭受痛苦和被埋葬，第三天，他再次上升，根据“圣经”，并升天，并坐在右手的父亲 。And he shall come again with glory to judge both the quick and the dead.而他将与荣耀，再次判断快速和死亡 。Whose kingdom shall have no end.其王国应没有结束。(I)（一）
And [we believe] in the Holy Ghost, the Lord and Giver-of-Life, who proceedeth from the Father, who with the Father and the Son together is worshipped and glorified, who spake by the prophets. [我们相信圣灵，主送礼者的生命，从父亲proceedeth，与父亲和儿子在一起的崇拜和荣耀，谁先知说话。And [we believe] in one, holy, (II) Catholic and Apostolic Church.我们相信于一体，是圣洁的，（二）天主教和使徒教会。We acknowledge one Baptism for the remission of sins, [and] we look for the resurrection of the dead and the life of the world to come.我们承认赦罪的洗礼，我们期待，死人复活和未来世界的生活。Amen.阿门。
Note I.注一
This clause had already, so far as the meaning is concerned, been added to the Nicene Creed, years before, in correction of the heresy of Marcellus of Ancyra, of whose heresy a statement will be found in the notes on Canon I. of this Council.这一条款的意思是，到目前为止，被添加到尼西亚，几年前在安该拉异端的异端一份声明中马塞勒斯，校正，将在佳能一本笔记会。 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." Encæniis会的安提阿（公元341年）的信条之一，曰：“和他sitteth在右手的父亲，他将再来判断快速和死，和他remaineth神和国王所有永恒的。“ [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. “圣”字省略了这个信条的一些文本，特别是在拉丁美洲版本收集伊西多尔麦卡托。Vide Labbe, Conc., II., 960.韦迪拉韦，浓度，二，960。Cf.比照Creed in English Prayer-Book.在英语祈祷书的信条。
Notes.注意事项。
The Creed Found in Epiphanius's Ancoratus (Cap. cxx.) [208]的信条埃皮法尼乌斯的Ancoratus（章CXX。）[208]
We believe in one God the Father Almighty, maker of heaven and earth, and of all things visible and invisible: and in one Lord Jesus Christ, the only begotten Son of God, begotten of the Father before all worlds, that is of the substance of the Father, Light of Light, very God of very God, begotten not made, consubstantial with the Father: by whom all things were made, both in heaven and earth: who for us men and for our salvation came down from heaven, and was incarnate of the Holy Ghost and the Virgin Mary, and was made man, was crucified also for us under Pontius Pilate, and suffered, and was buried, and on the third day he rose again according to the Scriptures, and ascended into heaven, and sitteth on the right hand of the Father, and from thence he shall come again with glory to judge both the quick and the dead, whose kingdom shall have no end. 我们相信，在一个上帝，全能的父，制造商天地，和所有的有形和无形的事情：在一主耶稣基督，只有上帝的独生子，父的独生子，所有世界前 ，这种物质是父，轻装轻，很神很神，造物主没有作出，与父同体：由谁来万物，天地：谁对我们人类和我们的救赎从天上降下来，和圣灵和圣母玛利亚的化身，被造人，被钉在十字架上也为我们在本丢彼拉多手下，并深受其害，被埋葬，第三天，他再次上升，根据“圣经”，并升天 ， 坐在右手的父亲，从那里，他应与荣耀，再次判断快速和死亡，其王国应没有结束。And in the Holy Ghost, the Lord and Giver of life, who proceedeth from the Father; who, with the Father and the Son together is worshipped and glorified, who spake by the prophets: in one holy Catholic and Apostolic Church. 在圣灵，主赐予的生命，谁proceedeth从父，与父亲和儿子在一起的，是崇拜和歌颂，谁先知说话：在一个神圣的天主教和使徒教会。 We acknowledge one baptism for the remission of sins; we look for the resurrection of the dead, and the life of the world to come.我们承认一个赦罪的洗礼，我们期待的，死人复活，和世界的生命来 。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. 而那些人说，曾经有一段时间，当神的儿子没有，之前，他是独生子，他没有，或者说他的事情不属于，或者说，他是一个不同的原质或物质，或假装他是污水或多变，这些天主教和使徒教会anathematizes。
Epiphanius thus continues:埃皮法尼乌斯从而继续：
"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." “这个信念，被送到圣使徒和教会，从圣主教一起三百多十数的圣城。”
"In our generation, that is in the times of Valentinus and Valens, and the ninetieth year from the succession of Diocletian the tyrant, [209] you and we and all the orthodox bishops of the whole Catholic Church together, make this address to those who come to baptism, in order that they may proclaim and say as follows:" “在我们这一代人，这是在Valentinus和瓦伦斯时代，并从戴克里先暴君继承90年，[209]你和我们和整个天主教东正教会主教，使这个地址的那些来的洗礼，使他们可在宣布如下说：“
Epiphanius then gives this creed:埃皮法尼乌斯然后给出了这样的信条：
We believe in one God, the Father Almighty, maker of all things, invisible and visible.我们相信一个上帝，全能的父，一切事物的制造商，无形的，可见。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. 而在一主耶稣基督是神的儿子，上帝的独生子，独生子，父亲的父亲，神神，轻装轻，很神很神，造物主没有作出实质是，一物质的父亲，由谁来万物，无论是在天堂和在地球上，无论是有形或无形 。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. 前来为我们人类和我们的拯救下来，并化身，也就是说有史以来神圣的童贞女马利亚圣灵完美的构思是通过，是人，那是说一个完美的人，接受一个灵魂，和身体，智力，并构成一个人，而是没有罪，而不是从人类的种子，也[他住一个人，但采取的肉，自己到一个神圣的实体，而不是像他启发的先知说话和工作[他们]，但是是完全的人，为道成了肉身，他的经验也没有任何改变，他也没有转换成男人的本性，他的神圣性质，但美国，他的一个神圣的完美神威。
For there is one Lord Jesus Christ, not two, the same is God, the same is Lord, the same is King.对于有一主耶稣基督，而不是两个，同样是神，同样是主，同样是国王。He suffered in the flesh, and rose again, and ascended into heaven in the same body, and with glory he sat down at the right hand of the Father, and in the same body he will come in glory to judge both the quick and the dead, and of his kingdom there shall be no end.他遭受了肉体，并再次上涨，并在同一个身体升天，和荣耀，他坐在父的右边，并在同一机构，他将在荣耀来判断快速和死了，他的王国，应没有结束。
And we believe in the Holy Ghost, who spake in the Law, and preached in the Prophets, and descended at Jordan, and spake in the Apostles, and indwells the Saints.我们相信圣灵，谁说话法“，并在先知讲道，并在约旦，并晓谕降临在使徒，并住在圣徒。And thus we believe in him, that he is the Holy Spirit, the Spirit of God, the perfect Spirit, the Spirit the Comforter, uncreate, who proceedeth from the Father, receiving of the Son (ek tou Patros ekporeuomenon, kai ek tou Huiou lambanomenon), and believed on.，因此，我们相信他，他是圣灵，上帝的精神，完美的精神，精神的安慰者，uncreate，谁proceedeth从父，子（EK溪头Patros ekporeuomenon，启EK溪头Huiou接收lambanomenon），并相信。(kai pisteuomenon, which the Latin version gives in quem credimus; and proceeds to insert, Præterea credimus in unam, etc. It certainly looks as if it had read pisteuomen, and had belonged to the following phrase.)（启pisteuomenon，拉丁美洲版本给quem credimus;和收益插入，Præterea UNAM credimus，等这当然看起来好像读了pisteuomen，并属于下列词组。）
[We believe] in one Catholic and Apostolic Church.我们相信，在一个天主教和使徒教会。And in one baptism of penitence, and in the resurrection of the dead, and the just judgment of souls and bodies, and in the Kingdom of heaven and in life everlasting.而在一个悔罪，并在死者复活，灵魂和身体的公正判决，并在天国的生活中永恒的洗礼。
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.那些说，曾经有一段时间，当儿子没有，或当没有圣灵，或者，要么是以前没有被，或者说他是一个不同的性质或物质，并确认，神的儿子，和圣灵的变化和突变，所有这些的天主教和使徒教会，你和我们的母亲，anathematizes。 And further we anathematize such as do not confess the resurrection of the dead, as well as all heresies which are not in accord with the true faith.进一步，我们诅咒，如不承认，死人复活，以及所有不符合真正的信仰的异端邪说。
Finally, you and your children thus believing and keeping the commandments of this same faith, we trust that you will always pray for us, that we may have a share and lot in that same faith and in the keeping of these same commandments.最后，您和您的孩子相信，保持此相同的信仰的戒律，我们相信，你将永远为我们祈祷，我们可能有A股，在相同的信念，很多在这些相同的诫命保持。 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.对于我们让您的祷词，你和所有相信因此，保持我们的主耶稣基督耶和华的诫命，经手以及与谁，荣耀是父与圣灵永永远远。Amen.阿门。
As approved in amplified form at the Council of Constantinople (381), it is the profession of the Christian Faith common to the Catholic Church, to all the Eastern Churches separated from Rome, and to most of the Protestant denominations.在扩增的形式在君士坦丁堡（381）理事会批准，这是行业常见的天主教教会，所有的东欧教会从罗马分隔，及大部分的新教教派的基督教信仰。
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.不久后会组成新的信仰的尼西亚公式，其中大多数是变化的尼西亚符号，以满足阿里乌斯教的新阶段。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.有至少四个在341前的Sardica理事会，并说，安理会提出了一个新的形式和插入的行为，虽然不是由理事会接受。 The Nicene Symbol, however, continued to be the only one in use among the defenders of the Faith.尼西亚的象征，但是，仍然是在使用中只在信仰的捍卫者之一。Gradually it came to be recognized as the proper profession of faith for candidates for baptism.渐渐地它来作为信仰的洗礼候选人适当的专业认可。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.到尼西亚Constantinopolitan公式，现在使用中的一个，在改建通常归因于君士坦丁堡理事会自Chalcedon委员会（451），它指定为“381会君士坦丁堡信条”这个符号，两次读，并在其行为中。 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.历史学家苏格拉底，Sozomen，Theodoret没有提到这一点，尽管他们做记录留在马其顿离开后议会的主教证实尼西亚信仰。 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）承认我们现在的信条是“宝典”（希腊tomos），即关于理事会君士坦丁堡三位一体的学说的论述凝结的可能性，但他更喜欢雷米Ceillier的意见Tillemont跟踪新配方“Ancoratus”写在374埃皮法尼乌斯。 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.因为格雷戈里Nazianzen园艺，Caspari，哈纳克，和其他国家的意见，没有Constantinopolitan形式起源于君士坦丁堡理事会，在381委员会的行为，因为它不是，但被插入在以后的日子;谁是在安理会中提到只有尼西亚公式广告有关圣灵的不完备性，表明他不知道Constantinopolitan形式提供这方面的不足;因为拉丁教父显然知道它没有前中间的第五世纪。
The following is a literal translation of the Greek text of the Constantinopolitan form, the brackets indicating the words altered or added in the Western liturgical form in present use:以下是在希腊文的Constantinopolitan形式的直译，括号内表明在西方，在目前使用的礼仪形式的改变或添加的话：
We believe (I believe) in one God, the Father Almighty, maker of heaven and earth, and of all things visible and invisible.我们相信，（我相信）在一上帝，全能的父，天地的制造商，和所有有形和无形的的东西。And in one Lord Jesus Christ, the only begotten Son of God, and born of the Father before all ages.而在一主耶稣基督，神的独生子，父亲出生之前，所有年龄段的。(God of God) light of light, true God of true God.（神神）光的光，真神真神。Begotten not made, consubstantial to the Father, by whom all things were made.独生子没有，同质的父亲，由何人所有的事情。 Who for us men and for our salvation came down from heaven.从天上降下来，前来为我们人类和我们的拯救。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.圣灵和圣母玛利亚的肉身，是造人;在本丢彼拉多手下为我们被钉在十字架上，遭受痛苦和被埋葬的第三天再次上升，根据“圣经”。 And ascended into heaven, sits at the right hand of the Father, and shall come again with glory to judge the living and the dead, of whose Kingdom there shall be no end.并升天，坐在父的右边，并应与荣耀，再次判断生活和死亡的王国应没有结束，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.（我相信）在圣灵，主赐予的生命，谁收益从父（子），连同父亲和儿子是被崇拜和歌颂，由先知发言。And one holy, catholic, and apostolic Church.一个圣洁，天主教和使徒教会。We confess (I confess) one baptism for the remission of sins.我们承认，我承认赦罪的洗礼。And we look for (I look for) the resurrection of the dead and the life of the world to come.我们期待（我期待），死人复活和未来世界的生活。Amen."阿们。“
In this form the Nicene article concerning the Holy Ghost is enlarged; several words, notably the two clauses "of the substance of the Father" and "God of God," are omitted as also are the anathemas; ten clauses are added; and in five places the words are differently located.在这种形式下尼西亚的文章，关于圣灵是扩大;几个单词，尤其是两个条款“物质的父亲”和“神神，”省略的anathemas; 10个条款是补充;和五个地方的话是不同的位置。In general the two forms contain what is common to all the baptismal formulas in the early Church.一般有两种形式包含所有在早期教会的洗礼公式什么是共同的。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年至1649年）是第一个检测“Ancoratus”，并在耶路撒冷教会的洗礼公式所规定的信条之间的相似。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.园艺（1876年）举行的象征，是耶路撒冷公式，其中最重要的圣灵尼西亚报表已插入的修订。The author of the revision may have been St. Cyril of Jerusalem (315-386).修订的作者可能已经圣西里尔耶路撒冷（315-386）。 Various hypotheses are offered to account for the tradition that the Niceno-Constantinopolitan symbol originated with the Council of Constantinople, but none of them is satisfactory.各种假说提供帐户Niceno Constantinopolitan符号的起源与安理会的君士坦丁堡的传统，但他们都不是令人满意的。Whatever be its origin, the fact is that the Council of Chalcedon (451) attributed it to the Council of Constantinople, and if it was not actually composed in that council, it was adopted and authorized by the Fathers assembled as a true expression of the Faith.无论是它的起源，其实是（451）Chalcedon委员会归因于君士坦丁堡理事会，如果它实际上并没有在该理事会的组成，它是通过和授权的真实表达作为一个组装的父亲信仰。 The history of the creed is completed in the article Filioque.历史的信条是完成的文章Filioque。(See also: ARIUS; EUSEBIUS OF CAESAREA)（参见：阿里乌斯;的cæsarea尤西比乌斯）
Publication information Written by J. Wilhelm.J.威廉编写的出版物信息。Transcribed by Fr.转录神父。 Rick Losch.里克廖什。The Catholic Encyclopedia, Volume XI.天主教百科全书，卷席。Published 1911.发布1911年。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。Nihil Obstat, February 1, 1911. Nihil Obstat，1911年2月1日。Remy Lafort, STD, Censor.人头马lafort，性病，检查员。Imprimatur.认可。+John Cardinal Farley, Archbishop of New York+约翰farley枢机主教，大主教纽约
And in one Lord, Jesus Christ, the only begotten Son of God, begotten of the Father before all ages.并在一个主耶稣基督，上帝的独生子，独生子，父亲之前，所有年龄段。Light of Light, true God of true God, begotten, not created, of one essence with the Father, through whom all things were made.光灯，真神，真神，造物主，而不是创造一个本质，与父，经手所有的事情发了言。
For us and for our salvation, He came down from heaven and was incarnate by the Holy Spirit and the Virgin Mary and became man.对于我们和我们的拯救，他从天上下来，由圣灵和圣母玛利亚的肉身，成为人。
He was crucified for us under Pontius Pilate, and He suffered and was buried.他被钉在十字架上为我们在本丢彼拉多手下，和他遭受了，并且埋葬了。
On the third day He rose according to the Scriptures.第三天，他站起身根据“圣经”。
He ascended into heaven and is seated at the right hand of the Father.他升天，坐在父的右边。
He will come again in glory to judge the living and the dead.他会再次在荣耀判断活人与死人。 His kingdom will have no end.他的国也没有结束。
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.在圣灵，主，生命的赐予者，谁收益来自父亲，与父亲和儿子一起被崇拜和歌颂，通过先知发言。
In one, holy, catholic, and apostolic Church.在一，圣洁，天主教和使徒教会。
I acknowledge one baptism for the forgiveness of sins.我承认赦罪的洗礼。
I expect the resurrection of the dead.我期待死人的复活。
And the life of the age to come.和生活的时代的到来。Amen.阿门。
This subject presentation in the original English language这在原来的主题演讲， 英语