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The Athanasian Creed is one of the three ecumenical creeds widely used in Western Christendom as a profession of the orthodox faith.该亚他那修信经信条就是其中的3合一信条，广泛应用于西方基督教作为一个专业的正教信仰。 It is also referred to as the Symbolum Quicunque because the first words of the Latin text read, Quicunque vult salvus esse...("Whoever wishes to be saved...").它也被称为symbolum quicunque因为第一个字的拉丁语文本阅读， quicunque vult萨尔弗斯本质...("谁愿得救...").
According to tradition Athanasius, bishop of Alexandria in the fourth century, was the author of the creed.按照传统athanasius ，主教亚历山德里亚，在第四世纪，是作者的信条。 The oldest known instance of the use of this name is in the first canon of the Synod of Autun, ca.已知最古老的，例如对使用这个名字就是在第一佳能的主教的欧坦，钙。 670, where it is called the "faith" of St. Athanasius. 670 ，它是所谓的"信念"圣athanasius 。 Although doubts concerning the Athanasian authorship had been expressed in the sixteenth century, Gerhard Voss, a Dutch humanist, demonstrated the impossibility of reconciling the facts known about the creed with the age of Athanasius.虽然疑虑，阿他那修信经著作权已表示，在十六世纪，德国总理达沃斯，一名荷兰的人文主义，表明不可能调和共知的事实对信仰随着年龄的athanasius 。 He published his findings in 1642.他出版了他的调查结果1642年。 Subsequent scholarship, both Catholic and Protestant, has confirmed the verdict of Voss.随后奖学金，无论是天主教和新教，已确认该判决的达沃斯。 Among other factors the Athanasian Creed is clearly a Latin symbol, whereas Athanasius himself wrote in Greek.除其他因素的阿他那修信经信条显然是一个拉丁语象征，而athanasius自己写在希腊语。 Moreover, it omits all the theological terms dear to Athanasius such as homoousion, but it includes the filioque popular in the West.此外，它舍弃了一切神学条款亲爱的，以athanasius如homoousion ，但它包括filioque流行在西部地区。
There have been many suggestions as to the identity of the actual author.有相当多的意见，以身份的实际作者。 One of the more widely held theories is that the date of the creed was ca.其中一个比较普遍的理论是，该日期的信条是钙。 500, the place of composition a south Gaul location influenced by theologians of Lerins, and the special theological issues both Arianism and Nestorianism. 500 ，取代组成南高卢位置的影响，神学家的lerins ，和特别的神学问题都arianism和景教。 These conclusions disqualify Ambrose of Milan even though several eminent scholars point to him as author.这些结论取消刘汉铨米兰即使一些著名学者指出，以他为作者。 Caesarius of Arles perhaps comes closest to the above specifications.凯撒的阿尔勒也许是最接近上述规格。 However, the question of authorship and origin remains open.然而，问题是作者和来源仍然开放。 The earliest copy of the text of the creed occurs in a sermon of Caesarius early in the sixth century.最早的文本，这个信条出现在讲道中的凯撒早在六世纪。 Other manuscripts containing the creed have been dated in the latter part of the seventh and eighth centuries.其他手稿载信条已经过时，在后者的一部分，第七和第八世纪。 In these earliest mentions it appears that its functions were both liturgical and catechetical.在这些最早提到看来，其功能均礼仪及catechetical 。
The creed was counted as one of the three classic creeds of Christianity by the time of the Reformation.该信条算为其中的3个经典教义的基督教经过一段时期的改革。 Both Lutheran and Reformed confessional statements recognize the authoritative character of the Quicunque (with the exception of the Westminster Confession, which accords it no formal recognition).双方路德和改革自白声明承认权威人格的quicunque （除了西敏寺供述，其中协定，它并没有正式承认） 。 However, the contemporary liturgical use of the creed is largely confined to the Roman and Anglican communions.然而，当代礼仪使用的信条是主要限于古罗马和英国圣公会communions 。
Structurally the creed is composed of forty carefully modeled clauses or verses, each containing a distinct proposition.在结构上的信条组成第四十二仔细仿照条文或小诗，其中每一个独特的命题。 These clauses are divided into two clearly demarcated sections.这些条文分为两个明确划分的路段。 The first centers on the doctrine of God as Trinity.第一个中心学说上帝的三位一体。 The precise formulation of the doctrine is designed on the one hand to exclude unorthodox viewpoints, and on the other hand to express the insights explicit in the church under the influence of Augustine's teaching.确切制订该学说是对美国，一方面要排除非正统观点和问题，另一方面表达了明确的见解，在教会的影响下，奥古斯丁对他的教诲。 Consequently this part of the creed expresses what the church felt to be the necessary understanding of God, the holy Trinity, calling it the fides catholica.因此这部分的信条表示什么教会认为是必要的了解，为神，圣三一，称它是该惹人catholica 。 The paradox of the unity and the Trinity of God is affirmed in the face of modalism, which attempted to solve the paradox by insisting on the unity while reducing the Trinity to mere successive appearances, and the Arians, who tried to resolve the difficulty by rejecting a unity of essence by dividing the divine substance.吊诡的团结和三位一体的上帝是肯定，在面对模态说，它试图解决的悖论，坚持团结，同时减少三一仅仅是接二连三的外表，以及arians ，试图解决困难否决统一的本质，除以神实质。
The second section of the Athanasian Creed expresses the church's faith in the incarnation by affirming the doctrinal conclusions reached in controversies regarding the divinity and the humanity of Jesus.第二部分的阿他那修信经信条表示教会的信仰中的化身，申明理论得出的结论，在争论关于神性与人性的耶稣。 The creed does not hesitate again to affirm a doctrine which in human experience is paradoxical, that in the incarnation there was a union of two distinctly different natures, the divine and the human, each complete in itself, without either losing its identity.该信条而不惜一再申明的教条，它在人类经验是似是而非，在化身有一个联盟的两个截然不同的性质，神圣与人的，每完成自己的事务，要么失去其身份。 Yet the result of this union is a single person.然而，因这种联盟是一个单一的人。 The creed thus repudiates the teachings that Christ had but one nature (Sabellianism), or that the human nature was incomplete (Apollinarianism), or that the divine nature was inferior to that of the Father (Arianism), or that in the union of the two natures the identity of one was lost so that the result was simply one nature (Eutychianism).这个信条，从而否定教诲基督，但对其中性质（ sabellianism ） ，或者说，人的本质是不完整的（亚波里拿留主义） ，或者说，神性，是劣势，以表示对父亲（ arianism ） ，或在该联盟的两个性质的身份，一个是失去了，所以得出的结果只是一个性质（ eutychianism ） 。
It has been said that no other official statement of the early church sets forth, so incisively and with such clarity, the profound theology that is implicit in the basic scriptural affirmation that "God was in Christ reconciling the world to himself."有人曾经说，没有其他正式的声明早期教会的阐述，因此，精辟地有了这种清晰，深刻神学，是隐含在基本圣经誓词说： "上帝在基督里调和世界，以自己的" 。 The somewhat technical case of its phraseology notwithstanding, the concern of the Athanasian Creed is to assert a conception of the Triune God which is free from anthropomorphic polytheism and a conception of the incarnation which holds in tension the vital data concerning Christ's humanity and divinity.有点技术的情况下，其用语，尽管这样，关注的阿他那修信经信条是断言概念的三位一体的上帝是免费的，由拟人多神教和观念的化身，它拥有在紧张的重要数据，基督的人性和神性。 It is this doctrinal perspective which lends significance to the clauses at the beginning and end of the two parts of the creed ("whoever wishes to be saved must think thus" about the Trinity and the incarnation).正是这种理论的角度来看，其中含义意义条文，在开始和结束这两个部分的信条（ "谁愿得救必须想以此"关于三一和化身） 。 They do not mean that a believer must understand all theological details to be saved or that he must memorize the language of the creed.他们这样做并不意味着信奉必须明白，所有的神学细节问题有待保存或他必须背诵语文的信条。 What is intended is the fact that the Christian faith is distinctly Christocentric, trusting in Christ as Savior.是什么用意，是一个事实，即基督信仰是明显christocentric ，相信在以基督为救主。 The church knows no other way of salvation and therefore must reject all teachings which deny his true deity or his real incarnation.教会知道，没有别的出路的救赎，因此，必须摒弃一切教诲，而否认自己的真神，还是他的真实化身。
The creed does not specify the authority, either the Bible or church, upon which it makes its affirmations.该信条没有具体的权威，无论是圣经或教会后，它使得它的誓词。 However, it is a scriptural creed because it uses the ideas and sometimes the words of Scripture.但是，它是一个圣经的教义，因为它使用的想法，有时字的经文。 It is a church creed because it is a consensus within the Christian fellowship.这是一个教会的教义，因为这是一个共识，基督教团契。 The Athanasian Creed remains a superb compendium of Trinitarian and Christological theology and offers itself as a ready outline for catechetical purposes in keeping with its original intent.该亚他那修信经信条仍然是一个高超的汇编三位一体和基督神学，并提供本身作为一个现成的大纲catechetical用途符合其原意。
JF
Johnson怡富约翰逊
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
JND Kelly, The
Athanasian Creed; D. Waterland, A Critical History of the Athanasian Creed; CA
Swainson, The Nicene and Apostles' Creeds. jnd凯利，阿他那修信经信条;四waterland
，一个关键的历史，以及亚他那修信经信条;钙斯维森， nicene和使徒'信条。
One of the symbols of the Faith approved by the Church and given a place in her liturgy, is a short, clear exposition of the doctrines of the Trinity and the Incarnation, with a passing reference to several other dogmas.象征之一的信仰批准的教会，并给予地方，在她的礼仪中，是很短，清晰地阐述了该学说的三位一体及化身，与路过的参考其他几个教条。 Unlike most of the other creeds, or symbols, it deals almost exclusively with these two fundamental truths, which it states and restates in terse and varied forms so as to bring out unmistakably the trinity of the Persons of God, and the twofold nature in the one Divine Person of Jesus Christ.不同于其他大部分的信条，或符号，它涉及到几乎完全与上述两个基本道理，其中国家和重述在简洁和形式多种多样，借以带出了明白无误地三位一体的人，神，并且双重性质，在一个神圣的人的耶稣基督。 At various points the author calls attention to the penalty incurred by those who refuse to accept any of the articles therein set down.在各分作者呼吁注意刑罚招致那些拒绝接受任何形式的文章，因此订定。 The following is the Marquess of Bute's English translation of the text of the Creed:以下是marquess的弼的英文翻译文本的信条：
Whosoever will be saved, before all things it is necessary that he hold the Catholic Faith.凡将被保存，然后一切事物，它是必要的，他持有的天主教信仰。 Which Faith except everyone do keep whole and undefiled, without doubt he shall perish everlastingly.其中信仰除了大家要保持整个undefiled ，毫无疑问，他会永远灭亡。 And the Catholic Faith is this, that we worship one God in Trinity and Trinity in Unity.和天主教信仰的是，我们崇拜一个上帝在三一和三一团结。 Neither confounding the Persons, nor dividing the Substance.既不令人迷惑的人，也不是分裂物质。 For there is one Person of the Father, another of the Son, and another of the Holy Ghost.对于有一人的父亲，另一位儿子，而另外的圣灵。 But the Godhead of the Father, of the Son and of the Holy Ghost is all One, the Glory Equal, the Majesty Co-Eternal.但神的源头的父，子和圣灵是一个荣耀，平等，国王陛下共同的永恒。 Such as the Father is, such is the Son, and such is the Holy Ghost.如父亲，是这样子，而这些是圣灵。 The Father Uncreate, the Son Uncreate, and the Holy Ghost Uncreate.父亲uncreate ，儿子uncreate ，圣灵uncreate 。 The Father Incomprehensible, the Son Incomprehensible, and the Holy Ghost Incomprehensible.父亲难以理解，儿子难以理解，并圣灵难以理解。 The Father Eternal, the Son Eternal, and the Holy Ghost Etneral and yet they are not Three Eternals but One Eternal.父亲永恒的，永恒的儿子，以及圣灵etneral ，但它们不是三个eternals而是一个永恒的。 As also there are not Three Uncreated, nor Three Incomprehensibles, but One Uncreated, and One Uncomprehensible.也有不是三uncreated ，也不三个incomprehensibles ，但一个uncreated ，以及一名uncomprehensible 。 So likewise the Father is Almighty, the Son Almighty, and the Holy Ghost Almighty.所以同样的，父亲是万能的，他们儿子的万能的，与圣灵万能的。 And yet they are not Three Almighties but One Almighty.然而，他们不是三个almighties而是一个万能的。
So the Father is God, the Son is God, and the Holy Ghost is God.所以，父亲是上帝，儿子，是神，圣灵是神。 And yet they are not Three Gods, but One God.然而，他们不是三个神，而是一个神。 So likewise the Father is Lord, the Son Lord, and the Holy Ghost Lord.所以同样的，父亲是上帝，儿子主，以及圣灵主。 And yet not Three Lords but One Lord.然而，并非三上议院的，但其中一个主。 For, like as we are compelled by the Christian verity to acknowledge every Person by Himself to be God and Lord, so are we forbidden by the Catholic Religion to say, there be Three Gods or Three Lords.为一样，因为我们是迫不得已，由基督教Verity到承认每个人所自称为上帝和主，因此，我们是否禁止由天主教宗教说，有三个神或三个上议院。 The Father is made of none, neither created, nor begotten.父亲是作票，既不创造，也不是造物主。 The Son is of the Father alone; not made, nor created, but begotten.儿子是父亲独自;没有，也没有创造，但造物主。 The Holy Ghost is of the Father, and of the Son neither made, nor created, nor begotten, but proceeding.圣灵是的，父亲和儿子都作了，也创造了，也没有遗物，但程序。
So there is One Father, not Three Fathers; one Son, not Three Sons; One Holy Ghost, not Three Holy Ghosts.所以，有一个父亲，而不是三个父亲，一个儿子，而不是3个儿子，一个圣灵，而不是三个圣鬼。 And in this Trinity none is afore or after Other, None is greater or less than Another, but the whole Three Persons are Co-eternal together, and Co-equal.在这方面三一都不是上述或其他后，没有一个是大或小于另一个，但整个3人的合作永远在一起，共同平等的。 So that in all things, as is aforesaid, the Unity is Trinity, and the Trinity is Unity is to be worshipped.所以说，在一切事上，正如上述，团结就是三一和三一是团结，是要顶礼膜拜。 He therefore that will be saved, must thus think of the Trinity.因此，他认为，将被保存，因此必须想到的三位一体。
Furthermore, it is necessary to everlasting Salvation, that he also believe rightly the Incarnation of our Lord Jesus Christ.再者，就是要永远的救赎，他也认为是正确的化身，我们的主耶稣基督。 For the right Faith is, that we believe and confess, that our Lord Jesus Christ, the Son of God, is God and Man.为正确的信念是，我们相信并承认，我们的主耶稣基督，上帝的儿子，是神人。
God, of the substance of the Father, begotten before the worlds; and Man, of the substance of His mother, born into the world.上帝，该物质的父亲，前遗物的世界;男子，该物质的他的母亲出生走向世界。 Perfect God and Perfect Man, of a reasonable Soul and human Flesh subsisting.完美的上帝和一个完美的男人，一个合理的灵魂和人的肉体生存。 Equal to the Father as touching His Godhead, and inferior to the Father as touching His Manhood.平等，以父亲为触摸他的神的源头，并不亚于父亲，因为在谈到他的男子气概。 Who, although He be God and Man, yet He is not two, but One Christ.人，虽然他被人与上帝，但他不是两个，而是一个基督。 One, not by conversion of the Godhead into Flesh, but by taking of the Manhood into God.其中，而不是由转换神的源头到肉的，但采取的气概到上帝。 One altogether, not by confusion of substance, but by Unity of Person.一共有，而不是混乱的实质内容，但团结的人。 For as the reasonable soul and flesh is one Man, so God and Man is one Christ.为合理灵魂和肉体的是一名男子，所以人与上帝，是一个基督。 Who suffered for our salvation, descended into Hell, rose again the third day from the dead.因为我们的救恩，下降到地狱，再次上升，第三天从死里复活。 He ascended into Heaven, He sitteth on the right hand of the Father, God Almighty, from whence he shall come to judge the quick and the dead.他跻身于天国，他祂对右手的父亲，万能的真主，何时他将要来审判死人和活人。 At whose coming all men shall rise again with their bodies, and shall give account for their own works.在其未来的所有男性不得再次上升，与他们的尸体，并应给予交代自己的作品。 And they that have done good shall go into life everlasting, and they that have done evil into everlasting fire.他们已经做了很好的应进入到生命永恒的，他们已经做了邪恶成永恒的火。 This is the Catholic Faith, which except a man believe faithfully and firmly, he cannot be saved.这是天主教的信仰，其中除一名男子相信忠实坚定，他不能被保存。
For the past two hundred years the authorship of this summary of Catholic Faith and the time of its appearance have furnished an interesting problem to ecclesiastical antiquarians.在过去二百年作者摘要信仰天主教和时间，它的出现有家具一个有趣的问题，教会antiquarians 。 Until the seventeenth century, the "Quicunque vult", as it is sometimes called, from its opening words, was thought to be the composition of the great Archbishop of Alexandria whose name it bears.直到17世纪， " quicunque vult " ，因为它有时也被称为，从它的开头语，被视为组成的伟大大主教亚历山德里亚的名义熊。 In the year 1644, Gerard Voss, in his "De Tribus Symbolis", gave weighty probability to the opinion that St. Athanasius was not its author.在今年1644年，热拉尔达沃斯，在他的"德tribus symbolis "作了份量的概率认为圣athanasius是不是它的作者。 His reasons may be reduced to the two following:他的理由有可能沦为以下两项：
firstly, no early writer of authority speaks of it as the work of this doctor; and首先，没有早期作家的权威说话的，它作为这一工作的医生;
secondly, its language and structure point to a Western, rather than to an Alexandrian, origin.其次，它的语言和结构点，以西方的，而不是一个亚历山大，出身。
Most modern scholars agree in admitting the strength of these reasons, and hence this view is the one generally received today.最现代的学者同意在承认实力的这些原因，因此，这种观点是一个普遍今天收到的。 Whether the Creed can be ascribed to St. Athanasius or not, and most probably it cannot, it undoubtedly owes it existence to Athanasian influences, for the expressions and doctrinal colouring exhibit too marked a correspondence, in subject-matter and in phraseology, with the literature of the latter half of the fourth century and especially with the writings of the saint, to be merely accidental.是否信条可以归因于圣athanasius与否，并极有可能不能，它无疑是欠它的存在，阿他那修信经的影响，又为表现形式和教义填色展品太明显的对应，在学科此事，并在言词上，随着文学下半年四世纪，特别是与著作的圣人，只是偶然的。 These internal evidences seem to justify the conclusion that it grew out of several provincial synods, chiefly that of Alexandria, held about the year 361, and presided over by St. Athanasius.这些内部的证据似乎证明结论，认为它的前身是几个省主教会议，主要是亚历山大，举行了约一年361 ，并主持由圣athanasius 。 It should be said, however, that these arguments have failed to shake the conviction of some Catholic authors, who refuse to give it an earlier origin than the fifth century.应该说，不过，这些论点都不能动摇的信念，一些天主教作家，他拒绝给予它起源较早，较五世纪。
An elaborate attempt was made in England, in 1871, by EC Ffoulkes to assign the Creed to the ninth century.精进有人企图在英格兰，在1871年，由欧共体ffoulkes有偿转让信条至第九世纪。 From a passing remark in a letter written by Alcuin he constructed the following remarkable piece of fiction.从路过的这句话在信中所阿尔昆他构建了以下显着一块虚构的。 The Emperor Charlemagne, he says, wished to consolidate the Western Empire by a religious, as well as a political, separation from the East.皇帝查理曼，他说，希望巩固西方帝国，由一个宗教，而且是一个政治性，政企分开，从东。 To this end he suppressed the Nicene Creed, dear to the Oriental Church, and substituted a formulary composed by Paulinus of Aquileia, with whose approval and that of Alcuin, a distinguished scholar of the time, he ensured its ready acceptance by the people, by affixing to it the name of St. Athanasius.为此目的，他镇压了尼西亚，亲爱的，以东方教会，并以处方组成，由paulinus的阿奎莱亚，谁审批，并认为阿尔昆，一位杰出学者的时候，他保证其准备接受由人，由落在实处，以它的名义圣athanasius 。 This gratuitous attack upon the reputation of men whom every worthy historian regards as incapable of such a fraud, added to the undoubted proofs of the Creed's having been in use long before the ninth century, leaves this theory without any foundation.这种无端的攻击后，声誉男子，其中每一个值得历史学家视为无能的这种欺诈行为，再加上确实证据的信条的已经在使用早在第九世纪，树叶这个理论，没有任何根据。
Who, then, is the author?人，那么，是作者？ The results of recent inquiry make it highly probable that the Creed first saw the light in the fourth century, during the life of the great Eastern patriarch, or shortly after his death.结果最近的调查，使这极有可能认为信条第一次看到光在四世纪，在人生的大东方元老，或此后不久，他的死因。 It has been attributed by different writers variously to St. Hilary, to St. Vincent of Lérins, to Eusebius of Vercelli, to Vigilius, and to others.它已被归因于不同作者的种种圣希拉蕊，圣文森的lérins ，尤西比乌斯的Vercelli的，以vigilius ，并给他人。 It is not easy to avoid the force of the objections to all of these views, however, as they were men of world-wide reputation, and hence any document, especially one of such importance as a profession of faith, coming from them would have met with almost immediate recognition.这是一个不太容易避免的力量反对所有这些意见，不过，由于他们是男性的世界声誉，因此，任何文件，特别是一个如此重要的，作为一个专业的信念，从他们会见了几乎立即识别。 Now, no allusions to the authorship of the Creed, and few even to its existence, are to be found in the literature of the Church for over two hundred years after their time.现在，没有任何典故的，以作者的信条，而很少，甚至它的存在，都可以发现在文献上的教会超过二百年后，他们的时候。 We have referred to a like silence in proof of non-Athanasian authorship.我们已转介到像默哀证明非亚他那修信经著作权。 It seems to be similarly available in the case of any of the great names mentioned above.这似乎同样可以在案件任何一个伟大的名字如上所述。 In the opinion of Father Sidney Smith, SJ, which the evidence just indicated renders plausible, the author of this Creed must have been some obscure bishop or theologian whose composed it, in the first instance, for purely local use in some provincial diocese.在民意的父亲西德尼史密斯，律政司司长，而证据只是表示，令似乎有道理，作者的信条，必须是被一些模糊的主教或神学家，其组成的，在初审阶段时，为纯粹的本地使用，在一些省的教区。 Not coming from an author of wide reputation, it would have attracted little attention.没有未来，从一个作家的广泛声誉，它吸引了很少注意。 As it became better known, it would have been more widely adopted, and the compactness and lucidity of its statements would have contributed to make it highly prized wherever it was known.因为它已成为更广为人知，它会得到更广泛的采纳和压实度和清晰的，其发言的内容将有助于使这珍贵的地方，这是众所周知的。 Then would follow speculation as to its author, and what wonder, if, from the subject-matter of the Creed, which occupied the great Athanasius so much, his name was first affixed to it and, unchallenged, remained.然后会跟随投机至于它的作者，有什么奇怪，如果从学科此事的信条，占领了大athanasius了这么多，他的名字第一次被贴上它，并质疑，依然存在。
The "damnatory", or "minatory clauses", are the pronouncements contained in the symbol, of the penalties which follow the rejection of what is there proposed for our belief. " damnatory " ，或" minatory条款" ，是该声明中所载的象征，有关惩罚那些跟随拒绝有什么建议，为我们的信仰。 It opens with one of them: "Whosoever will be saved, before all things it is necessary that he hold the Catholic Faith".它揭开了其中一人说： "何人将被保存，然后一切事物，它是必要的，他持有的天主教信仰" 。 The same is expressed in the verses beginning: "Furthermore, it is necessary" etc., and "For the right Faith is" etc., and finally in the concluding verse: "This is the Catholic Faith, which except a man believe faithfully and firmly, he cannot be saved".同样是表现在诗词中，开宗明义： "此外，这是必要的"等等，而"正确的信念是： "等，最后在结论诗句： "这是天主教的信仰，其中除一名男子相信忠实坚定地，他便不能被拯救"了。 Just as the Creed states in a very plain and precise way what the Catholic Faith is concerning the important doctrines of the Trinity and the Incarnation, so it asserts with equal plainness and precision what will happen to those who do not faithfully and steadfastly believe in these revealed truths.正如信条国在很朴实的和精确的方法是什么天主教信仰是有关重要理论的三位一体及化身，所以它与平等貌丑及精度会发生什么给那些不忠实地，坚定不移地相信，在这些揭示了的真理。 They are but the credal equivalent of Our Lord's words: "He that believeth not shall be condemned", and apply, as is evident, only to the culpable and wilful rejection of Christ's words and teachings.他们只不过是credal相当于我们的主的话： "他说，信不是应予以谴责" ，并适用，因为是显而易见的，不仅对互联网接入，服务器托管故意拒绝基督的话和教诲。 The absolute necessity of accepting the revealed word of God, under the stern penalties here threatened, is so intolerable to a powerful class in the Anglican church, that frequent attempts have been made to eliminate the Creed from the public services of that Church.绝对有必要接受揭示上帝的话，根据严峻的刑罚这里威胁的情况下，是如此令人不能容忍的一个强大的工人阶级在圣公会，即经常企图已消除信条，从公共服务的教会。 The Upper House of Convocation of Canterbury has already affirmed that these clauses, in their prima facie meaning, go beyond what is warranted by Holy Scripture.上院的召开，坎特伯雷已经确认了这些条款，在其表面上的含义，超越了什么是需要的圣经。 In view of the words of Our Lord quoted above, there should be nothing startling in the statement of our duty to believe what we know is the testimony and teaching of Christ, nor in the serious sin we commit in wilfully refusing to accept it, nor, finally, in the punishments that will be inflicted on those who culpably persist in their sin.鉴于话我们的主引用了上述情况，应该有什么惊人的，在声明中，我们有责任，相信我们所知道的是，证言和教学的救世主，也不是在严重的罪过，我们承诺在故意拒绝接受，它也不最后，在加大打击力度这将是对那些culpably坚持自己的罪孽。 It is just this last that the damnatory clauses proclaim.这是刚在这最后表示， damnatory第自封。 From a dogmatic standpoint, the merely historical question of the authorship of the Creed, or of the time it made its appearance, is of secondary consideration.从教条的观点来看，只不过是历史的问题，对作者的信仰，或由于时间关系，它作出了自己的外貌，只属次要的考虑。 The fact alone that it is approved by the Church as expressing its mind on the fundament truths with which it deals, is all we need to know.事实上，仅表示，这是批准由教会作为表达其想法就根本真理与它所处理的，是我们所需要知道的事。
Publication information Written by James J. Sullivan.出版信息写简哲沙利文。 Transcribed by David Joyce.转录大卫乔伊斯。 The Catholic Encyclopedia, Volume II.天主教百科全书，第二卷。 Published 1907. 1907年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, 1907. nihil obstat ， 1907 。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约
Bibliography参考书目
JONES, The Creed of St. Athanasius; JEWEL, Defence of the Apology (London, 1567); in Works (Cambridge, 1848), III, 254; VOSSIUS, Dissertationes de Tribus symbolis (Paris, 1693); QUESNEL, De Symbolo Athanasiano (1675); MONTFAUCON, Diatribe in symbolum Quicunque in PG XXVIII, 1567, MURATORI, Expositio Fidei Catholicae Fortunati with Disquisitio in Anecdota (Milan, 1698), II; WATERLAND, A Critical History of the Athanasian Creed (Cambridge, 1724; Oxford, 1870); HARVEY, The History and Theology of the Three Creeds (London, 1854), II; FFOULKES, The Athanasian Creed (London, 1871); LUMBY, The History of the Creeds (Cambridge, 1887); SWAINSON, The Nicene Creed and the Apostles' Creed (London, 1875); OMMANNEY, The Athanasian Creed (London, 1875); IDEM, A Critical Dissertation on the Athanasian Creed (Oxford, 1897); BURN, The Athanasian Creed, etc., in ROBINSON, Texts and Studies (Cambridge, 1896); SMITH, The Athanasian Creed in The Month (1904), CIV, 366; SCHAFF, History of the Christian Church (New York, 1903), III; IDEM, The Creeds of Christendom (New York, 1884), I, 34; TIXERONT, in Dict.琼斯，教义圣athanasius ;宝石，国防部的道歉（伦敦， 1567年） ，在工程（剑桥， 1848年） ，第三章， 254 ; vossius ， dissertationes德tribus symbolis （巴黎， 1693 ） ; quesnel ，德symbolo athanasiano （ 1675 ） ; montfaucon ，谩骂在symbolum quicunque在编号二十八， 1567年， muratori ， expositio信catholicae隽纳提与disquisitio在anecdota （米兰， 1698年） ，第二章; waterland ，一个关键的历史，以及亚他那修信经信条（剑桥， 1724年;牛津， 1870年） ;哈维，历史和神学的三大信条（伦敦， 1854年） ，第二章; ffoulkes ，阿他那修信经信条（伦敦， 1871年） ; lumby ，历史的信条（剑桥， 1887年） ;斯维森，尼西亚和使徒们的信条（伦敦， 1875年） ;翁曼尼，阿他那修信经信条（伦敦， 1875年） ;同上，关键论文对阿他那修信经信条（牛津， 1897年） ;烧伤，阿他那修信经信条等，在罗便臣，文本和研究（剑桥， 1896年） ;史密斯，阿他那修信经信条在本月（ 1904年） ， civ ， 366个; schaff ，历史上的基督教教会（纽约， 1903年） ，三;同上，不同信仰的基督教（纽约， 1884 ） ，我34岁; tixeront ，在字典。 de theol.德theol 。 cath.; LOOFS, in HAUCK, Realencyklopadie fur prot.蛋白酶; loofs ， Hauck先生， realencyklopadie毛皮质子。 Theol., sv See also the recent discussion by Anglican writers: WELLDON, CROUCH, ELIOT, LUCKOCK, in the Nineteenth Century (1904-06). theol ， sv见，也是最近讨论由英国圣公会作者： welldon ，克劳奇，艾略特， luckock ，在19世纪（ 1904至1906年） 。
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