Apostles' Creed使徒'的信条

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. 数百年来的基督徒认为，十二使徒被作者的广为人知的信条事关他们的名字。根据一个古老的理论，十二组成的信条与每个使徒加入一项条款，以形成整体。 Today practically all scholars understand this theory of apostolic composition to be legendary.今天几乎所有的学者了解这一理论的使徒组成传奇。 Nevertheless, many continue to think of the creed as apostolic in nature because its basic teachings are agreeable to the theological formulations of the apostolic age.不过，许多人仍然认为的信条作为使徒的性质，因为它的基本教义都同意向神学的提法使徒年龄。

The full form in which the creed now appears stems from about 700 AD.充分的形式在其中的信条现在看来，源于约700人的广告。 However, segments of it are found in Christian writings dating as early as the second century.不过，部分它被发现在基督教的著作约会早在二世纪。 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.最重要的前身使徒'的信条是旧罗马的信条，这可能是发达国家在下半年的第二个世纪。

The additions to the Apostles' Creed are clearly seen when its present form is compared to the Old Roman version:增订，以使徒'的信条是看得很清楚时，以其目前的形式是比较旧的罗马版本：

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I believe in God the Father Almighty. 我相信上帝，父亲全能的。 And in Jesus Christ his only Son our Lord, who was born of the Holy Spirit and the Virgin Mary; crucified under Pontius Pilate and buried; the third day he rose from the dead; he ascended into heaven, and sits at the right hand of the Father, from thence he shall come to judge the quick and the dead. 和在耶稣基督，他唯一的儿子我们的主，谁出生的圣灵和圣母玛利亚;钉在十字架下pontius彼拉多和掩埋;第三天上升，他从死里复活;他跻身天堂，坐落于右手父亲，再由他应来判断快速和死亡。 And in the Holy Spirit; the holy Church; the forgiveness of sins; the resurrection of the flesh. 并在圣灵;圣教会;罪的赦免;复活，肉中刺。

Still earlier fragments of creeds have been discovered which declare simply:仍然较早片段的信条已发现其中申报简单：

"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，父亲全能的，并在耶稣基督，他唯一的儿子，我们的主，并在圣灵，圣教会，复活，肉中刺” 。

The Apostles' Creed functioned in many ways in the life of the church.使徒'的信条运作在许多方面，在教会生活中。 For one thing, it was associated with entrance into the fellowship as a confession of faith for those to be baptized.为一件事，这是与进入金作为一个认罪的信仰为那些被洗礼。 In addition, catechetical instruction was often based on the major tenets of the creed.在此外， catechetical指示，是经常的基础上，主要原理的信条。 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.在时间，第三个使用开发时的信条，成为“法治信仰”给予的连续性，以基督教的教义，从地方和更明确地分开，真正的信仰从邪教的偏差。 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，很可能已表示，涉及的主要因素，在加入条文，以旧罗马信条发展使徒'的信条是其效用在这些不同的方法，在教会生活中。 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到了被接纳为的一部分，官方礼仪的西方教会。 Likewise, it was used by devout individuals along with the Lord's Prayer as a part of their morning and evening devotions.同样，有人用虔诚的个人随主祷文的一个组成部分，他们早上和傍晚devotions 。 The churches of the Reformation gladly gave their allegiance to the creed and added it to their doctrinal collections and used it in their worship.教会的改革是很乐意给他们的效忠，向信仰和添加到他们的理论集合，并用它在他们的崇拜。

The Trinitarian nature of the Apostles' Creed is immediately evident.该三位一体的性质，使徒'的信条是立即可见一斑。 Belief in "God the Father Almighty, Maker of heaven and earth" is affirmed first.相信在“上帝的父亲万能的，制造商天地”是肯定第一。 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.但心脏的信条是供认有关“耶稣基督，他唯一的儿子，我们的主” ，给予特别的关注，向周围的事件，他的构想，出生，痛苦，受难，复活，升天，提升，以及未来的判断。 The third section declares belief in the Holy Spirit.第三部分宣布的信仰，圣灵。 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.这三位一体的供认是补充条款相关的圣地天主教教会，共融的圣人，罪的赦免，复活的身体和生命永恒的。

The polemical nature of the Apostles' Creed is likewise evident.该polemical性质的使徒'的信条是同样显而易见的。 Emphasizing the unity of God's fatherhood and sovereignty disputed Marcion's rejection of the same.强调团结上帝的父权和主权有争议的马吉安的排斥反应相同。 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.肯定的现实，基督的人性和历史性否认争议marcionite和docetic异端，他不是一个完全人谁可以出生，受苦，及模具。 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.他的构想是由圣灵的诞生，圣母玛利亚，以及他提升后的复活肯定耶稣的神超过对那些谁予以否认。 Other clauses may well have been added to deal with particular crises faced by the church.其他条文可能已添加到处理危机，特别是所面临的教会。 For example, the confession regarding forgiveness of sins may have related to the problem of postbaptismal sins in the third century.举例来说，供认关于宽恕的捷联惯导系统可能有问题有关的postbaptismal捷联惯导系统，在第三世纪。 Likewise, affirming the holy catholic church may have dealt with the Donatist schism.同样地，肯定教廷天主教教会可能有处理与多纳图派的分裂。

The Apostles' Creed continues to be used today much as it was in the past: as a baptismal confession; as a teaching outline; as a guard and guide against heresy; as a summarization of the faith; as an affirmation in worship.使徒'的信条继续被用作今天得多，因为这是在过去的：作为一个洗礼供认;作为教学纲要;作为一个民警卫队和引导对异端;作为一个概括的信念;作为一个肯定，在崇拜。 It has maintained in modern times its distinction as the most widely accepted and used creed among Christians.它一直保持在现代的时代，其区别作为最广泛的接受和使用的信条之间的基督徒。

OG Oliver, Jr.与活动奥利弗，小

(Elwell Evangelical Dictionary) （ elwell福音事工促进会，字典）

Bibliography 参考书目
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凯利，早期基督教教义;瓦特巴克莱，使徒'的信条，为everyman ; s巴尔，从使徒们的信心，以使徒'的信条; p fuhrmann ，伟大的教义的教会;瓦特潘内伯格，使徒'的信条，在根据今天的问题; j智能，在信仰基督教教学;血红蛋白swete ，使徒'的信条; h •悌理柯，我相信：基督教的信仰;高炉westcott ，历史性的信仰。

Apostles' Creed使徒'的信条

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，在圣灵;教廷天主教教会;共融的圣人;罪的赦免;复活的身体和生命永恒的。 Amen阿民

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

* I believe in God the Father Almighty, *我相信上帝，父亲全能的，
* Maker of Heaven and Earth, *制造商天地

The Gnostics held that the physical universe is evil and that God did not make it. 该gnostics认为，物理，宇宙是邪恶的和上帝并没有作出。

* And in Jesus Christ, His only Son, Our Lord, *和在耶稣基督，他唯一的儿子，我们的主，
* Who was conceived by the Holy Ghost, *谁是所设想的圣灵，
* 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一致认为，东正教基督信徒被错误的假设，上帝已采取人性或人体。 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. 他们中的一些区分基督，他们认识到，在一定意义上的神，和该名男子耶稣，谁是最的一种手段，通过人的基督发言。 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旗手或文书，直到基督的精神后裔，他在他的洗礼，以及精神给他留前在十字架上，这样的精神，只有简短的和脆弱的协会与此事，并人类。 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. 其他人肯定有从来没有一名男子耶稣在所有，但只出现一名男子，透过外观明智的教诲，给了第一的弟子。 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 . 针对这东正教基督徒肯定耶稣的构想，透过行动圣灵（从而否定gnostic的立场，即精神无关，与耶稣，直到他的洗礼） ，他出生（这意味着他有一个真正的物理身体，不只是外观）处女（这意味着他已特别从第一时刻，他的生命，而不是只从洗礼。

* Suffered under Pontius Pilate, *受pontius彼拉多，

There were many stories then current about gods who died and were resurrected, but they were offered quite frankly as myths, as non-historical stories symbolic of the renewal of the vegetation every spring after the seeming death of winter. 有很多的故事，那么目前的约神谁死亡及被复活，但它们所提供的坦白，作为神话，作为非历史故事的象征延续植被每年春季后，似乎死亡的冬天。 If you asked, "When did Adonis die, you would be told either, "Long ago and far away," or else, "His death is not an event in earthly time." Jesus, on the other hand, died at a particular time and place in history, under the jurisdiction of Pontius Pilate, Procurator of Judea from 26 to 36 CE, or during the last ten years of the reign of the Emperor Tiberius. 如果你问： “什么时候和阿多尼斯死了，你会被告知要么， ”早就远离“ ，否则， ”他的逝世是不是一个事件，在尘世的时间。 “耶稣，另一方面，关于死亡，在某一特定的时间和地点，在历史上，管辖下的pontius彼拉多，检察长朱迪亚26日至36行政长官，或在过去十年的统治皇帝提庇留。

* was crucified, dead, and buried; he descended into Hades. *被钉在十字架上，死了，埋他的后裔到地狱。

Here the creed hammers home the point that he was really dead. 这里的信条锤首页指出，他是真的死了。 He was not an illusion. 他不是一种幻想。 He was nailed to a post. 他被钉在一个职位。 He died. 他的死因。 He had a real body, a corpse, that was placed in a tomb. 他有一个真正的身体，一具尸体，这是放置在一个墓。 He was not merely unconscious — his spirit left his body and went to the realm of the dead. 他不只是无意识-他的精神留下他的身体到的境界死亡。 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. 这是一个共同的信念之间的基督徒，在这个场合，他的灵魂那些谁已经死亡的信任，在所作出的承诺下，旧的盟约-亚伯拉罕，摩西，大卫，以利亚，以赛亚书，和许多其他-和他们带来出来的境界死亡和进入天堂的荣耀。 But the creed is not concerned with this point. 但信条是不关心这一点。 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. 参考到后裔到地狱（或地狱，或sheol ）是在这里要说清楚，死亡的耶稣并非只是一个swoon或处于昏迷状态，但死亡在每一个意识一词。

* The third day he rose from the dead, he ascended into heaven, *第三天上升，他从死里复活，他跻身天堂，
* and is seated at the right hand of God the Father Almighty. *是坐在右手上帝的父亲万能的。
* From thence he shall come to judge the living and the dead. *再从他应来判断活人与死人。

* I believe in the Holy Ghost, *我相信在圣灵，
* the holy catholic church, *罗马教廷的天主教教会

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则预留给一个专责数。 The orthodox belief was that the fullness of the Gospel was to be preached to the entire human race. 东正教信仰的是，丰满的福音是要传福音给整个人类。 Hence the term "catholic," or universal, which distinguished them from the Gnostics. 因此，长远的“天主教”或普遍的，其中的杰出他们从gnostics 。

* the communion of saints, *共融的圣人，
* the forgiveness of sins, *罪的赦免，

The Gnostics considered that what men needed was not forgiveness, but enlightenment. 该gnostics认为什么男人需要的不是宽恕，但启示。 Ignorance, not sin, was the problem. 无知，而不是单仲偕，是这个问题。 Some of them, believing the body to be a snare and delusion, led lives of great asceticism. 他们中的一些，认为身体是一个陷阱及妄想，导致生命的伟大的禁欲主义。 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，认为身体是相当独立的灵魂，认为它没有什么问题，身体没有，因为它是完全犯规，无论如何，和它的行动没有影响的灵魂。 They accordingly led lives that were not ascetic at all. 因此导致他们的生活被认为是不苦行在所有。 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。

* the resurrection of the body, *复活的身体，

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. 行政目标的gnostics是要成为自由永远的污点，从物质和的桎梏中解放出来的尸体，并返回到天堂的境界，作为纯粹的精神。 They totally rejected any idea of the resurrection of the body. 他们完全拒绝任何的思想复活的身体。

* and the life everlasting. *和生命永恒的。 AMEN阿民

James Kiefer詹姆斯基弗

Apostles' Creed使徒'的信条

A formula containing in brief statements, or "articles," the fundamental tenets of Christian belief, and having for its authors, according to tradition, the Twelve Apostles.公式包含在简短发言，或“文章”的基本原理基督教信仰，并考虑为它的作者，按照传统，十二使徒。

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.整个中世纪人们普遍认为，使徒，对五旬节，同时还直接领导下的启示圣灵，组成我们目前的信仰，它们之间的，每一个使徒的贡献其中的12条。 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（见伪奥古斯丁在米涅，特等，第39届， 2189年， pirminius ，同上， lxxxix ， 1034年） ，这是预示仍较早前在说教归因于圣，刘汉铨（米涅，规划地政局，十七， 671 ; kattenbusch ，我， 81岁） ，需通知指出信条是“拼合组成由12分开工人” 。 About the same date (c. 400) Rufinus (Migne, PL, XXI, 337) gives a detailed account of the composition of the Creed, which account he professes to have received from earlier ages (tradunt majores nostri).约在同一日期（长400 ） rufinus （米涅，特等， 21 ， 337 ）给出了详细交代组成的信条，其中的帐户，他自称已收到来自较早年龄（ tradunt majores nostri ） 。 Although he does not explicitly assign each article to the authorship of a separate Apostle, he states that it was the joint work of all, and implies that the deliberation took place on the day of Pentecost.虽然他并未明确指定每篇文章的作者以一个单独的使徒，他说，这是联合一切工作，并暗示审议发生在五旬节。 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： “他们对于许多刚刚原因决定，这条规则的信仰应该被称为符号” ，其中希腊字，他解释，是指双方indicium ，即象征性或密码，其中基督徒可能相互承认，以及collatio ，这就是说，提供一个成立单独的贡献。 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，今（长390 ） ，写信给教宗西里修由理事会米兰（米涅，特等，十六， 1213年）用品已知最早的实例相结合的symbolum apostolorum （ “教义的使徒” ）在这些惊人的话： “如果你没有信用的教诲，祭司。 。 。让信贷至少给予的象征使徒，其中罗马教会始终保留和维护不可侵犯” 。 The word Symbolum in this sense, standing alone, meets us first about the middle of the third century in the correspondence of St. Cyprian and St. Firmilia, the latter in particular speaking of the Creed as the "Symbol of the Trinity", and recognizing it as an integral part of the rite of baptism (Migne, PL, III, 1165, 1143).字symbolum在这个意义上说，常委会单，会见，我们先约中的第三个世纪，在函授圣塞浦路斯和圣firmilia ，后者特别是在谈到该信条作为“的象征三位一体” ，和认识到它作为一个不可分割的部分的成年礼的洗礼（米涅，特等，三， 1165年， 1143年） 。 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，同时使用的话可以追溯到作为早良。 Still, in the first two centuries after Christ, though we often find mention of the Creed under other designations (eg regula fidei, doctrina, traditio), the name symbolum does not occur.不过，在头两个世纪后，基督，虽然我们经常发现，遑论的信条下，其他名称（例如古拉信， doctrina ， traditio ） ，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. rufinus因此，错误时，他声称，使徒们自己“对许多刚刚理由”选定这个非常长远的。 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.这个事实，加入与内在improbability的故事，以及令人惊讶的沉默的新约圣经和前厅尼西亚的父亲，留给我们别无选择，只能把环境说明rufinus作为保。

Among recent critics, some have assigned to the Creed an origin much later than the Apostolic Age.在最近的批评，有些人分配到的信条1原产地晚得多，比使徒时代。 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，例如声称，以其目前的形式，它只代表洗礼供认的教会南部高卢，约会在最早从下半年第五世纪（之apostolische glaubensbekenntniss ， 1892年，第3页） 。 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).严格的章程，条款，这份声明是不够准确;虽然似乎有可能，这是不是在高卢，但在罗马，认为信仰真的假定其最后的形状（见烧伤，在“杂志theol 。研究” ， 7月， 1902年） 。 But the stress laid by Harnack on the lateness of our received text (T) is, to say the least, somewhat misleading.但应力所奠定的哈纳克对已晚，我们收到的案文（ t ）是，至少可以这样说，有点误导之嫌。 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.这是肯定的，作为哈纳克允许的话，另一个和老年人形式的信条（ ）已生效的存在，在罗马本身，前中的第二个世纪。 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，正如我们将看到，之间的差异R和吨是不是很重要，这也是可能的R ，如果不是本身制定了由使徒，至少是根据大纲，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，考虑该文件作为一个整体，我们可以满怀信心地说，在的话，一个现代的新教管理局，即“在与我们的信条，我们坦白地说，其中自天的使徒一直的信念，美国的基督教” （赞恩，使徒'的信条，的TR 。 ，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:问题的apostolicity的信仰，不应该被解雇，没有适当注重以下五个因素：

(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). （ 1 ）有非常暗示的痕迹，在新约圣经的承认一定的“形式的学说” （错别字didaches ，罗马6时17分） ，其中塑造了，因为它被信仰的新转换为基督的法律，以及哪些不仅涉及字的信仰，相信在心脏，但“口供认作出祂救赎” （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).在紧密结合，这点我们必须记得，法律界的信仰在耶稣基督exacted的太监（使徒8时37分）作为一个初步的洗礼（奥古斯丁， “时点的真正等operibus ” ，上限。第九;米涅，特等， lvii ， 205 ）和公式的洗礼，在本身的名称，该三名人士的祝福三一（马太28:19 ;和CF 。 didache 7时02分， 9时05分） 。 Moreover, as soon as we begin to obtain any sort of detailed description of the ceremonial of baptism we find that, as a preliminary to the actual immersion, a profession of faith was exacted of the convert, which exhibits from the earliest times a clearly divided and separate confession of Father, Son, and Holy Ghost, corresponding to the Divine Persons invoked in the formula of baptism.此外，当我们开始取得任何形式的详细说明典礼的洗礼，我们发现，作为一个初步以实际浸泡，专业的信仰是exacted的转换，展品从最早的时候明确划分和单独的供认的父亲，儿子，和圣灵，相应的神人引用在公式的洗礼。 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.由于我们没有找到在任何早先的文件，充分形式的职业信仰，我们不能肯定它是一致的，与我们的信仰，但是，在另一方面，可以肯定的是，没有尚未被发现，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.例如，见“大炮的希波吕托斯” （长220 ）或“ didascalia ” （长250 ）在哈恩的“图书馆明镜symbole ” （ 8 ， 14 ， 35 ） ;联同轻典故的贾斯汀和烈士塞浦路斯。

(2) Whatever difficulties may be raised regarding the existence of the Disciplina Arcani in early times (Kattenbusch, II, 97 sqq.), there can be no question that in Cyril of Jerusalem, Hilary, Augustine, Leo, the Gelasian Sacramentary, and many other sources of the fourth and fifth centuries the idea is greatly insisted upon; that according to ancient tradition the Creed was to be learned by heart, and never to be consigned to writing. （ 2 ）什么困难可以提出关于存在的纪律arcani在早期时代（ kattenbusch ，二， 97 sqq ） ，不能有任何疑问，在西里尔的耶路撒冷，希拉蕊，奥古斯丁，利奥， gelasian sacramentary ，许多其他来源的第四和第五世纪的想法是极大地坚持;表示，根据古代的传统信条是要吸取的心，从来没有要寄售，以书面答复。 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.这无疑提供了一个合理的解释的事实是，在案件没有原始的信条是保存的文本给我们完成或在一个连续的形式。 What we know of these formulae in their earliest state is derived from what we can piece together from the quotations, more or less scattered, which are found in such writers, for example, as Irenaeus and Tertullian.我们知道这些公式，在其最早的国家是来自什么，我们可以一块一起从报价，更多或更少分散，这是发现在这样的作家，举例来说，由于爱任纽和特土良。

(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 ）虽然没有统一类型的信条，可以肯定是公认的，其中较早的东部作家摆在安理会面前的尼西亚，一论点，已被许多人认为反证存在任何使徒公式，这是一个惊人的事实，即东部教会在第四世纪被发现藏有一个信条，其中抄录与变化，旧的罗马式。 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.).这个事实充分承认，这种新教当局哈纳克（在hauck的realencyclopädie ，我， 747 ）和kattenbusch （一， 380平方米;二， 194 sqq ，和737平方米） 。 It is obvious that these data would harmonize very well with the theory that a primitive Creed had been delivered to the Christian community of Rome, either by Sts.这是很明显，这些数据将协调很好的理论，一个原始的信条已运抵基督教社区的罗马，无论是由STS的。 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的切身接班人，并在这个过程中的时间已蔓延整个世界。

(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，在接近年底的第二个世纪，我们可以提取物的著作圣irenæus在南部高卢和良在远远小康非洲两个几乎完整的信条（ transc.注：超连结到acreed2.gif ）同意双方紧密合作，与旧的罗马信条（ R ）的，因为我们知道它从rufinus ，并与另1 。 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.这将是有益的翻译烧伤（导言向教义，第50 ， 51 ）他的表格陈述的证据，在案件良。 (Cf. MacDonald in "Ecclesiastical Review", February, 1903): （参见麦克唐纳在“教会审查” ， 2月， 1903年） ：

THE OLD ROMAN CREED老罗马信条

AS QUOTED BY TERTULLIAN (c. 200)所引述的良（长200 ）

Such a table serves admirably to show how incomplete is the evidence provided by mere quotations of the Creed这样一个表钦佩的服务，以显示如何不完全统计是所提供的证据仅仅是报价的信条 and how cautiously it must be dealt with.以及如何谨慎，必须加以处理。 Had we possessed only the "De Virginibus Velandis"如果我们拥有的不仅是“德virginibus velandis ” we might have said that the article concerning the Holy Ghost did not form part of Tertullian's Creed.我们可能有表示，该文章有关圣灵并不构成的一部分，良的信条。 Had the "De Virginibus Velandis" been destroyed, we should have declared that Tertullian knew nothing of the clause "suffered under Pontius Pilate".有“德virginibus velandis ”被摧毁，我们应该有宣布良一无所知，该条文的“受pontius彼拉多” 。 And so forth.等等。

(5) It must not be forgotten that while no explicit statement of the composition of a formula of faith by the Apostles is forthcoming before the close of the fourth century, earlier Fathers such as Tertullian and St. Irenæus insist in a very emphatic way that the "rule of faith" is part of the apostolic tradition. （ 5 ）它必须是不能忘记的，虽然并没有明确的声明，组成一个公式的信仰由使徒是即将结束前四世纪，刚才父亲如良和圣irenæus坚持在一个非常有力的方式“法治诚信”是部分的使徒传统。 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).良，特别是在他的“德praescriptione ”后，显示本规则（规范doctrinoe ） ，他理解的东西几乎相同，与我们的信仰，坚持认为，规则是由基督和交付给我们（ tradita ）由基督的使徒（ migne.规划地政局，第二，第26 ，第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.作为一个从这个结论的证据，目前的作家，同意就整体而言，与这类机构作为塞梅里亚和batiffol ，我们不能安全地肯定使徒组成的信条，认为在同一时间，即否定的可能性，例如原产地是为了更进一步比我们的数据，目前手令。 A more pronouncedly conservative view is urged by MacDonald in the "Ecclesiastical Review", January to July, 1903.更pronouncedly保守的看法是，敦促由麦克唐纳在“教会审查” ，今年1至7月， 1903年。

II.二。 THE OLD ROMAN CREED老罗马信条

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.该讲授的理事会特伦特显然假设使徒的起源我们现有的信条，但这种宣判并没有教条式的武力和叶片的意见，免费入场。 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.现代辩护，在辩护，声称apostolicity ，延长它不仅对旧罗马的形式（ r ）和有点受反对如果R已真正举行成为鼓舞话语的使徒，它便不会被修改高兴，各地方教会（ rufinus ，例如，证明这种扩大在该案件的教会阿奎） ，尤其是绝不会已完全由supplanted吨，我国现有的形式。 The difference between the two will best be seen by printing them side by side (Creeds R and T):两者之间的差额将最好的被印刷他们并排（ R和信条吨） ：

Old Roman Creed (R)岁的罗马信条（ ）	Existing Modern Creed (T)现有的现代信条（吨）
(1) I believe in God the Father Almighty; （ 1 ）我相信上帝，父亲全能;	(1) I believe in God the Father Almighty Creator of Heaven and earth （ 1 ）我相信上帝，父亲全能的创造天地
(2) And in Jesus Christ, His only Son, our Lord; （ 2 ）和在耶稣基督，他唯一的儿子，我们的主;	(2) And in Jesus Christ, His only Son, our Lord; （ 2 ）和在耶稣基督，他唯一的儿子，我们的主;
(3) Who was born of (de) the Holy Ghost and of (ex) the Virgin Mary; （ 3 ）谁出生的（德）圣灵和（前）圣母玛利亚;	(3) Who was conceived by the Holy Ghost, born of the Virgin Mary, （ 3 ）谁是所设想的圣灵，所生的圣母玛利亚，
(4) Crucified under Pontius Pilate and buried; （ 4 ）钉在十字架下pontius彼拉多和掩埋;	(4) Suffered under Pontius Pilate, was crucified, dead, and buried; （ 4 ）受pontius彼拉多，被钉在十字架上，死了，埋葬;
(5) The third day He rose again from the dead, （ 5 ）第三天，他再次上升，从死里复活，	(5) He descended into hell; the third day He rose again from the dead; （ 5 ）他的后裔到地狱;第三天，他再次上升，从死里复活;
(6) He ascended into Heaven, （ 6 ）他跻身天堂，	(6) He ascended into Heaven, sitteth at the right hand of God the Father Almighty; （ 6 ）他跻身天堂， sitteth在适当的上帝之手的父亲万能的;
(7) Sitteth at the right hand of the Father, （ 7 ） sitteth在右手的父亲，	(7) From thence He shall come to judge the living and the dead. （ 7 ）再从他应来判断活人与死人。
(8) Whence He shall come to judge the living and the dead. （ 8 ） whence他应来判断活人与死人。	(8) I believe in the Holy Ghost, （ 8 ）我相信在圣灵，
(9) And in the Holy Ghost, （ 9 ）和在圣灵，	(9) The Holy Catholic Church, the communion of saints （ 9 ）罗马教廷的天主教教会共融的圣人
(10) The Holy Church, （ 10 ）圣教会，	(10) The forgiveness of sins, （ 10 ）罪的赦免，
(11) The forgiveness of sins; （ 11 ）罪的赦免;	(11) The resurrection of the body, and （ 11 ）复活的身体，和
(12) The resurrection of the body. （ 12 ）复活的身体。	(12) life everlasting. （ 12 ）生命永恒的。

Neglecting minor points of difference, which indeed for their adequate discussion would require a study of the Latin text, we may note that R does not contain the clauses "Creator of heaven and earth", "descended into hell", "the communion of saints", "life everlasting", nor the words "conceived", "suffered", "died", and "Catholic".忽略了轻微的差异点，这的确为他们充分的讨论将需要研究的拉丁文字，我们可以注意到的R不包含的条文， “创造天地” ， “下降到地狱” ， “共融圣人“ ， ”生命永恒“ ，也改为”构思“ ， ”遭受“ ， ”死亡“ ， ”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).许多这些增加，但不大，可能是已知的圣杰罗姆在巴勒斯坦（长380 .--见莫林在评论本笃会， 1月， 1904年）和关于同一日期，向达尔马提亚，尼切塔（烧伤，尼切塔对remesiana ， 1905 ） 。 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).再增加会出现在教义南部高卢在下一世纪初，但吨可能承担其最后的形状在罗马本身前一段时间的广告700 （烧伤，导言， 239 ;和杂志theol 。研究， 7月， 1902年） 。 We know nothing certain as to the reasons which led to the adoption of T in preference to R.我们知道，没有一定的，以原因导致通过的T在优先r.

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.虽然吨真的包含多于12的文章，一直以来的习惯，以维持了12部起源，和更严格的适用， r.数越多，辩论的项目，要求一些简短的评论。 The first article of R presents a difficulty.第一条的R介绍了困难。 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".从语文的良，这是有争议的R原本遗漏了字，父亲和补充，字一;因此， “我相信，在一个万能的真主” 。 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.因此赞恩推导出一个潜在的希腊原仍然尚存部分，在尼西亚信，并认为，第一篇文章的信仰遭受的改造，以抗衡的教诲，该monarchian异端。 It must suffice to say here that although the original language of R may possibly be Greek, Zahn's premises regarding the wording of the first article are not accepted by such authorities as Kattenbusch and Harnack.它必须足以在这里说，虽然原文的R可能是希腊语，赞恩的处所就措辞第一条是不能接受的，例如当局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.另一个文本的困难，轮流后，列入这个词，只有在第二条，但更严重的问题是，所提出的哈纳克的拒绝承认，无论是在第一或第二条的R ，任何承认前存在的或永恒的关系sonship和父亲的神人。 The Trinitarian theology of later ages, he declares, has read into the text a meaning which it did not possess for its framers.该三位一体的神学后世，他宣称，已阅读到文字的意思，它并不具备其制定者。 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，即作家的信仰，没有设想圣灵作为一个人，而是作为一个权力和礼品。 "No proof can be shown that about the middle of the second century the Holy Ghost was believed in as a Person." “没有证据可以表明，约中的第二个世纪圣灵，相信在作为一个人” 。 It is impossible to do more here than direct the reader to such Catholic answers as those of Baumer and Blume; and among Anglicans to the very convenient volume of Swete.这是不可能做更多的在这里比直接读者，例如天主教的答案，这些baumer和布卢姆;其中圣公会向非常方便货量swete 。 To quote but one illustration of early patristic teaching, St. Ignatius at the end of the first century repeatedly refers to a Sonship which lies beyond the limits of time: "Jesus Christ . . . came forth from one Father", "was with the Father before the world was" (Magn., 6 and 7).举一个例子，但早期教父的教学，圣伊格内修斯在去年底第一世纪的一再指的是一个sonship在于范围之外的时间： “耶稣基督。 。 。出来，从一个父亲” ， “是与父亲在世界面前是“ （ magn. ，六日及七日） 。 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).同时，对于圣灵，圣克莱门特的罗马在一个仍然日期较早写道： “作为上帝的生命，和主耶稣基督的生命，和圣灵，信念和希望的选举” （第lviii ） 。 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.这和其他类似的通道，清楚地表明，意识的区分神和上帝的精神类似于承认之间存在着上帝和标志。 A similar appeal to early writers must be made in connection with the third article, that affirming the Virgin Birth.类似的呼吁早日作家必须作出他们涉嫌与第三条，即肯定了美属维尔京诞生。 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，即“构想圣灵” （ t ）的，真的添加无关“所生的圣灵” （ ） 。 He admits consequently that "at the beginning of the second century the belief in the miraculous conception had become an established part of Church tradition".他承认，因此， “在开始的第二个世纪的信念，奇迹般的构想已成为一个既定的一部分，教会的传统” 。 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.但他否认学说的组成部分最早的福音的说教，他认为，因此不可能的文章可能已经制定了在第一世纪。 We can only answer here that the burden of proof rests with him, and that the teaching of the Apostolic Fathers, as quoted by Swete and others, points to a very different conclusion.我们只能回答说，这里的举证责任在于他，而且教学使徒的父亲，所引述的swete和其他人，点，以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 （长400 ）明确指出，换言之，下降到地狱，没有在罗马的信条，但在这方面存在的阿奎。 They are also in some Greek Creeds and in that of St. Jerome, lately recovered by Morin.他们亦在一些信仰和希腊在这方面，圣杰罗姆，最近收回的莫林。 It was no doubt a remembrance of I Peter, iii, 19, as interpreted by Irenaeus and others, which caused their insertion.这是毫无疑问，纪念彼得，三， 19 ，诠释爱任纽和其他人，造成他们的插入。 The clause, "communion of saints", which appears first in Niceta and St. Jerome, should unquestionably be regarded as a mere expansion of the article "holy Church".该条文， “共融的圣人” ，这似乎首先在尼切塔和圣杰罗姆，应无疑被视为一个纯粹的扩展的文章“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，因为此处使用的，原本的意思不超过居住的成员教会（见文章莫林在杂志-历史学等德l itteraturee cclesiastique。 5月， 1 904年，专太平绅士基尔希，模具教冯明镜g emeinschaft明镜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.为休息，我们只能请注意，单词“天主教” ，其中首先出现在尼切塔，是分开处理;和“罪的赦免”可能是可以理解主要的洗礼，并应与“一个的洗礼，为该罪的赦免“的尼西亚信。

IV.四。 USE AND AUTHORITY OF THE CREED使用和权威的信仰

As already indicated, we must turn to the ritual of Baptism for the most primitive and important use of the Apostles' Creed.前面已经指出，我们必须把以仪式的洗礼，为最原始的和重要的使用使徒'的信条。 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.这是极有可能认为，信仰原本什么都没有超过一个专业的信仰，在父亲，儿子，和圣灵的洗礼公式。 The fully developed ceremonial which we find in the seventh Roman Ordo, and the Gelasian Sacramentary, and which probably represented the practice of the fifth century, assigns a special day of "scrutiny", for the imparting of the Creed (traditio symboli), and another, immediately before the actual administration of the Sacrament, for the redditio symboli, when the neophyte gave proof of his proficiency by reciting the Creed aloud.在充分发展的仪式，其中我们发现在第七届罗马诉讼，以及gelasian sacramentary ，这可能代表的做法，第五世纪，指派一个特别的日子“审议” ，传授的信条（ traditio symboli ） ，以及另一个，立即之前的实际，政府当局的圣，为redditio symboli ，当新手了证明他的能力所背诵的信条朗读。 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. 1施加地址陪同traditio ，并在一个重要的文章， DOM的车手普涅特（杂志-历史学e cclesiastique， 1 0月， 1 904）最近已表明，此地址是几乎可以肯定的组成，圣利奥的伟大。 Further, three questions (interrogationes) were put to the candidate in the very act of baptism, which questions are themselves only a summary of the oldest form of the Creed.此外，三个问题（ interrogationes ）向候选人在非常行为的洗礼，这问题本身只是一个简要的最古老的形式的信仰。 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，现仍保留在该诉讼baptizandi我们的实际罗马仪式;信条，而在一interrogative形式似乎还表现在洗礼的服务圣公会“一书的共同祈祷” 。 Outside of the administration of baptism the Apostles' Creed is recited daily in the Church, not only at the beginning of Matins and Prime and the end of Compline, but also ferially in the course of Prime and Compline.以外的政府当局的洗礼，使徒'的信条是，背诵，每天在教会里，不仅在开始晨祷和总理和年底compline ，但也ferially在这个过程中的首要和compline 。 Many medieval synods enjoin that it must be learnt by all the faithful, and there is a great deal of evidence to show that, even in such countries as England and France, it was formerly learnt in Latin.许多中世纪的主教责成它必须据悉，所有的忠实，并有大量的证据显示，即使在这样的国家作为英格兰和法国，它的前身据悉，在拉丁美洲。 As a result of this intimate association with the liturgy and teaching of the Church, the Apostles' Creed has always been held to have the authority of an ex cathedra utterance.由于这亲密协会与礼仪和教学教会，使徒'的信条，一直举行的有权威的当然cathedra话语。 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).这是常见的告诉我们，所有点的学说中所载的是它的一部分，天主教信仰，并不能称之为问题，根据疼痛的异端（圣托马斯，总结theologica ，二-二： 1时09分） 。 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，天主教徒普遍的内容接受的信条在形式，并在某种意义上说，在它已被权威地阐述了由生活的声音，教会。 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.为新教徒谁接受它只有在至今，因为它代表了福音事工促进会，教学使徒的年龄，成了一个问题，最高法院的重要性，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.这说明preponderating了大量的研究讨论这个问题，由新教的学者相比，贡献他们的天主教的竞争对手。

Publication information Written by Herbert Thurston.出版的资料，撰写的赫伯特瑟斯顿。 Transcribed by Donald J. Boon.转录由司长j.福音。 Dedicated to Jack and Kathy Graham, faithful friends in the Church Universal The Catholic Encyclopedia, Volume I. Published 1907.致力于杰克和凯西格雷厄姆，忠实的朋友，教会普遍天主教百科全书，量一出版的1907年。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, March 1, 1907. nihil obstat ， 1907年3月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约

Nicene Creed 尼西亚信

Athanasian Creed 阿他那修信经信条

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