The Athanasian Creed, Quicunque該亞他那修信經教義, quicunque

General Information 一般資料

(QUICUNQUE VULT) ( quicunque vult )

[Alternate readings in brackets] [候補讀括號內]

  1. Whosoever will be saved, before all things it is necessary that he hold the Catholic Faith.凡將被保存,然後一切事物,它是必要的,他持有的天主教信仰。
  2. 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個undefiled ,毫無疑問,他會永遠滅亡。
  3. And the Catholic Faith is this:和天主教的信仰是這樣的:
    That we worship one God in Trinity, and Trinity in Unity,我們崇拜一個上帝在三一和三一團結
  4. Neither confounding the Persons, nor dividing the Substance [Essence] .既不令人迷惑的人,也不除以實質[本質]
  5. For there is one Person of the Father, another of the Son, and another of the Holy Ghost.對於有一人的父親,另一位兒子,而另外的聖靈。
  6. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one, the Glory equal, the Majesty co-eternal.但神的源頭的父親,兒子,以及聖靈,是一個榮耀,平等,國王陛下共同的永恆。
  7. Such as the Father is, such is the Son, and such is the Holy Ghost.如父親,是這樣子,而這些是聖靈。
  8. The Father uncreate [uncreated] , the Son uncreate [uncreated] , and the Holy Ghost uncreate [uncreated] .父親uncreate [ uncreated ] ,兒子uncreate [ uncreated ] ,且聖靈uncreate [ uncreated ]
  9. The Father incomprehensible [unlimited] , the Son incomprehensible [unlimited] , and the Holy Ghost incomprehensible [unlimited] .父親難以理解[無限] ,兒子難以理解[無限] ,且聖靈難以理解[無限]
  10. The Father eternal, the Son eternal, and the Holy Ghost eternal.父親永恆的,永恆的兒子,以及聖靈永恆。
  11. And yet they are not three eternals, but one eternal.然而,他們不是三個eternals ,但一個永恆的。
  12. As also there are not three incomprehensibles [infinites] , nor three uncreated, but one uncreated, and one incomprehensible [infinite] .也有不是三incomprehensibles [ infinites ] ,也沒有三uncreated ,但一個uncreated ,一個令人費解[無限]
  13. So likewise the Father is Almighty, the Son Almighty, and the Holy Ghost Almighty.所以同樣的,父親是萬能的,他們兒子的萬能的,與聖靈萬能的。
  14. And yet they are not three Almighties, but one Almighty.然而,他們不是三個almighties ,但一個萬能的。
  15. So the Father is God, the Son is God, and the Holy Ghost is God.所以,父親是上帝,兒子,是神,聖靈是神。
  16. And yet they are not three Gods, but one God.然而,他們不是三個神,而是一個神。
  17. So likewise the Father is Lord, the Son Lord, and the Holy Ghost Lord.所以同樣的,父親是上帝,兒子主,以及聖靈主。
  18. And yet not three Lords, but one Lord.然而,並非三上議院議員,但其中一個主。
  19. For like as we are compelled by the Christian verity: to acknowledge every Person by himself to be both God and Lord,象我們一樣,因為我們是迫不得已,由基督教的Verity :承認每個人都按自己既是上帝和主,
  20. So are we forbidden by the Catholic Religion, to say, There be [are] three Gods, or three Lords.因此,我們是否禁止由天主教宗教,也就是說,有[ ]三神,或由三名上議院。
  21. The Father is made of none, neither created, nor begotten.父親是作票,既不創造,也不是造物主。
  22. The Son is of the Father alone, not made, nor created, but begotten.兒子是父親單,沒有作出,也創造了,但造物主。
  23. The Holy Ghost is of the Father and of the Son, neither made, nor created, nor begotten, but proceeding.聖靈是的,父親和兒子,沒有作出,也創造了,也沒有遺物,但程序。
  24. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts.所以,有一個父親,而不是三個父親,一個兒子,而不是3個兒子,一個聖靈,而不是三個聖鬼。
  25. And in this Trinity none is afore, or after other; none is greater, or less than another [there is nothing before, or after: nothing greater or less] ;在這三位一體的莫過於以上,或經過其他誰也越大,或者少於另一[沒有什麼之前,或之後:沒有什麼大或更少] ;
  26. But the whole three Persons are co-eternal together and co-equal.但整個三個人是共同的永恆一起合作,平等的。
  27. So that in all things, as is aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshipped.所以說,在一切事上,因為是基於上述理由,團結在三一和三一在團結,是要頂禮膜拜。
  28. He therefore that will be saved must [let him] thus think of the Trinity.因此,他認為,將被保存必須[讓他] :所以想到了三一。

  29. Furthermore, it is necessary to everlasting salvation that he also believe rightly the Incarnation of our Lord Jesus Christ.再者,就是要永遠的救贖,他也認為是正確的化身,我們的主耶穌基督。
  30. For the right Faith is, that we believe and confess, that our Lord Jesus Christ, the Son of God, is God and Man;為正確的信念是,我們相信並承認,我們的主耶穌基督,上帝的兒子,是上帝和人;
  31. God, of the Substance [Essence] of the Father, begotten before the worlds; and Man, of the Substance [Essence] of his Mother, born in the world;上帝,該物質的[本質]的父親,前遺物的世界;男子,該物質的[本質]他的母親出生於世界;
  32. Perfect God and perfect Man, of a reasonable soul and human flesh subsisting;完美的上帝和一個完美的男人,一個合理的靈魂和人肉糊口;
  33. Equal to the Father, as touching his Godhead; and inferior to the Father, as touching his Manhood.相當於父親,因為在談到他的神的源頭;偽劣給父親,因為在談到他的男子氣概。
  34. Who although he be [is] God and Man, yet he is not two, but one Christ;人,雖然他是[是]人與上帝,但他不是兩個,而是一個基督;
  35. One, not by conversion of the Godhead into flesh, but by taking assumption of the Manhood into God;其中,而不是由轉換神的源頭到肉,但以假設的氣概到上帝;
  36. One altogether, not by confusion of Substance [Essence] , but by unity of Person.一共有,而不是混亂的物質[本質] ,但團結的人。
  37. For as the reasonable soul and flesh is one man, so God and Man is one Christ;為合理靈魂和肉體的是一名男子,所以人與上帝,是一個基督;
  38. Who suffered for our salvation, descended into hell [Hades, spirit-world] , rose again the third day from the dead.因為我們的救恩,下降到地獄[地獄,精神的世界] ,再次上升,第三天從死裡復活。
  39. He ascended into heaven, he sitteth on the right hand of the Father, God [God the Father] Almighty,他躋身於天國,他祂對右手的父親,上帝[上帝]萬能的,
  40. From whence [thence] he shall come to judge the quick and the dead.何時[再]他應要來審判死人和活人。
  41. At whose coming all men shall rise again with their bodies在其未來的所有男性不得再次上升,與他們的屍體
  42. And shall give account for their own works.並應給予交代自己的作品。
  43. And they that have done good shall go into life everlasting, and they that have done evil into everlasting fire.他們已經做了很好的應進入到生命永恆的,他們已經做了邪惡成永恆的火。
  44. This is the Catholic Faith, which except a man believe faithfully [truly and firmly] , he cannot be saved.這是天主教的信仰,其中除一名男子相信忠實[真正牢固] ,他不能被保存。

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Athanasian Creed阿他那修信經信條

Latin Version拉美版

Symbolum Quicunque symbolum quicunque

  1. Quicunque vult salvus esse, ante omnia opus est, ut teneat catholicam fidem: quicunque vult薩爾弗斯本質,前廳OMNIA公司完成一部預測, UT斯達康teneat catholicam fidem :
  2. Quam nisi quisque integram inviolatamque servaverit, absque dubio in aeternam peribit.怎麼得到的NiSi quisque integram inviolatamque servaverit , absque dubio在aeternam peribit 。
  3. Fides autem catholica haec est: ut unum Deum in Trinitate, et Trinitatem in unitate veneremur.惹人autem catholica haec預測:對教科文組織貨幣單位deum在trinitate等trinitatem在unitate veneremur 。
  4. Neque confundentes personas, neque substantiam seperantes. neque confundentes建立persona , neque substantiam seperantes 。
  5. Alia est enim persona Patris alia Filii, alia Spiritus Sancti:特別是預測單一人物patris特別filii ,特別是spiritus sancti :
  6. Sed Patris, et Fili, et Spiritus Sancti una est divinitas, aequalis gloria, coeterna maiestas.的SED patris等fili等spiritus sancti聯合國協會預測divinitas , aequalis凱萊, coeterna maiestas 。
  7. Qualis Pater, talis Filius, talis [et] Spiritus Sanctus. qualis父親, talis filius , talis [等] spiritus sanctus 。
  8. Increatus Pater, increatus Filius, increatus [et] Spiritus Sanctus. increatus父親, increatus filius , increatus [等] spiritus sanctus 。
  9. Immensus Pater, immensus Filius, immensus [et] Spiritus Sanctus. immensus父親, immensus filius , immensus [等] spiritus sanctus 。
  10. Aeternus Pater, aeternus Filius, aeternus [et] Spiritus Sanctus. aeternus父親, aeternus filius , aeternus [等] spiritus sanctus 。
  11. Et tamen non tres aeterni, sed unus aeternus.等僅非tres aeterni文,而unus aeternus 。
  12. Sicut non tres increati, nec tres immensi, sed unus increatus, et unus immensus. sicut非tres increati , NEC公司tres immensi文,而unus increatus等unus immensus 。
  13. Similiter omnipotens Pater, omnipotens Filius, omnipotens [et] Spiritus Sanctus. similiter omnipotens父親, omnipotens filius , omnipotens [等] spiritus sanctus 。
  14. Et tamen non tres omnipotentes, sed unus omnipotens.等僅非tres omnipotentes文,而unus omnipotens 。
  15. Ita Deus Pater, Deus Filius, Deus [et] Spiritus Sanctus. ITA的deus父親, deus filius , deus [等] spiritus sanctus 。
  16. Et tamen non tres dii, sed unus est Deus.等僅非tres的直接投資收益文,而unus預測deus 。
  17. Ita Dominus Pater, Dominus Filius, Dominus [et] Spiritus Sanctus. ITA的上主的父親,主filius ,主[等] spiritus sanctus 。
  18. Et tamen non tres Domini, sed unus [est] Dominus.等僅非tres多米尼文,而unus [預測]主。
  19. Quia, sicut singillatim unamquamque personam Deum ac Dominum confiteri christiana veritate compelimur: quia , sicut singillatim unamquamque個人deum交流dominum confiteri的Christiana veritate compelimur :
  20. Ita tres Deos aut [tres] Dominos dicere catholica religione prohibemur.加入ITA tres deos奧地利[ tres ]多米諾骨牌dicere catholica religione prohibemur 。
  21. Pater a nullo est factus: nec creatus, nec genitus.父親一努洛預測factus : creatus NEC公司, NEC公司genitus 。
  22. Filius a Patre solo est: non factus, nec creatus, sed genitus. filius一帕特雷獨奏預測:非factus , NEC公司creatus文,而genitus 。
  23. Spiritus Sanctus a Patre et Filio: non factus, nec creatus, nec genitus, sed procedens. spiritus sanctus一帕特雷等菲利奧:非factus , NEC公司creatus , NEC公司genitus文,而procedens 。
  24. Unus ergo Pater, non tres Patres: unus Filius, non tres Filii: unus Spiritus Sanctus, non tres Spiritus Sancti. unus號ETM父親,非tres patres : unus filius ,非tres filii : unus spiritus sanctus ,非tres spiritus sancti 。
  25. Et in hac Trinitate nihil prius aut posterius, nihil maius aut minus: ET的醋酸trinitate nihil普瑞斯奧地利posterius , nihil maius奧地利減去:
  26. Sed totae tres personae coaeternae sibi sunt et coaequales.的SED totae tres人coaeternae sibi必須遵守等coaequales 。
  27. Ita, ut per omnia, sicut iam supra dictum est, et unitas in Trinitate, et Trinitas in unitate veneranda sit.加入ITA , UT斯達康每OMNIA公司, sicut IAM的跨名言預測等烏尼塔斯在trinitate等trinitas在unitate veneranda靜坐。
  28. Qui vult ergo salvus esse, ita de Trinitate sentiat. qui vult號ETM薩爾弗斯本質,因此加入ITA德trinitate sentiat 。

  29. Sed necessarium est ad aeternam salutem, ut incarnationem quoque Domini nostri Iesu Christi fideliter credat.的SED necessarium預計參加專案aeternam salutem , UT斯達康incarnationem並且多米尼nostri耶蘇基督fideliter credat 。
  30. Est ergo fides recta ut credamus et confiteamur, quia Dominus noster Iesus Christus, Dei Filius, Deus [pariter] et homo est.我的號ETM惹人直腸超聲credamus等confiteamur , quia主noster iesus基督兒童國際filius , deus [ pariter ]等同質估值
  31. Deus [est] ex substantia Patris ante saecula genitus: et homo est ex substantia matris in saeculo natus. deus [預測]特惠substantia patris前廳saecula genitus :等同質預測特惠substantia基質在saeculo natus 。
  32. Perfectus Deus, perfectus homo: ex anima rationali et humana carne subsistens.做deus ,做骨頭:當然動物rationali等人類法肉subsistens 。
  33. Aequalis Patri secundum divinitatem: minor Patre secundum humanitatem. aequalis帕特里對Secundum divinitatem :輕微帕特雷對Secundum humanitatem 。
  34. Qui licet Deus sit et homo, non duo tamen, sed unus est Christus. qui licet deus靜坐等同質,非二人僅文,而unus預計參加基督。
  35. Unus autem non conversione divinitatis in carnem, sed assumptione humanitatis in Deum. unus autem非conversione divinitatis在carnem文,而assumptione humanitatis在deum 。
  36. Unus omnino, non confusione substantiae, sed unitate personae. unus omnino ,非confusione substantiae文,而unitate人物。
  37. Nam sicut anima rationalis et caro unus est homo: ita Deus et homo unus est Christus.南sicut動物rationalis等卡羅unus預測骨頭: ITA的deus等同質unus預計參加基督。
  38. Qui passus est pro salute nostra: descendit ad inferos: tertia die resurrexit a mortuis. qui passus預測親敬禮諾斯特拉: descendit專案inferos : tertia模具resurrexit一mortuis 。
  39. Ascendit ad [in] caelos, sedet ad dexteram [Dei] Patris [omnipotentis] . ascendit專案[在] caelos ,的SEDET專案dexteram [ dei ] patris [ omnipotentis ]
  40. Inde venturus [est] judicare vivos et mortuos.獨立venturus [預測] judicare遺產稅等mortuos 。
  41. Ad cujus adventum omnes homines resurgere habent cum corporibus suis;專案cujus adventum義務homines resurgere habent暨corporibus鏈球菌;
  42. Et reddituri sunt de factis propriis rationem.等reddituri有約必守德factis propriis rationem 。
  43. Et qui bona egerunt, ibunt in vitam aeternam: qui vero mala, in ignem aeternum.導致這些真正egerunt , ibunt在維生素aeternam : qui知識產權權利人的Mala ,在ignem aeternum 。
  44. Haec est fides catholica, quam nisi quisque fideliter firmiterque crediderit, salvus esse non poterit. haec預測惹人catholica ,怎麼得到的NiSi quisque fideliter firmiterque crediderit ,薩爾弗斯本質非poterit 。


    The Athanasian Creed, Quicunque該亞他那修信經教義, quicunque

    Advanced Information 先進的信息

    The Athanasian Creed is one of the three ecumenical creeds widely used in Western Christendom as a profession of the orthodox faith.該亞他那修信經信條就是其中的3合一信條,廣泛應用於西方基督教作為一個專業的正教信仰。 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...").它也被稱為symbolum quicunque因為第一個字的拉丁語文本閱讀, quicunque vult薩爾弗斯本質...("誰願得救...").

    According to tradition Athanasius, bishop of Alexandria in the fourth century, was the author of the creed.按照傳統athanasius ,主教亞歷山德里亞,在第四世紀,是作者的信條。 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,例如對使用這個名字就是在第一佳能的主教的歐坦,鈣。 670, where it is called the "faith" of St. Athanasius. 670 ,它是所謂的"信念"聖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.雖然疑慮,阿他那修信經著作權已表示,在十六世紀,德國總理達沃斯,一名荷蘭的人文主義,表明不可能調和共知的事實對信仰隨著年齡的athanasius 。 He published his findings in 1642.他出版了他的調查結果1642年。 Subsequent scholarship, both Catholic and Protestant, has confirmed the verdict of Voss.隨後獎學金,無論是天主教和新教,已確認該判決的達沃斯。 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經信條顯然是一個拉丁語象徵,而athanasius自己寫在希臘語。 Moreover, it omits all the theological terms dear to Athanasius such as homoousion, but it includes the filioque popular in the West.此外,它捨棄了一切神學條款親愛的,以athanasius如homoousion ,但它包括filioque流行在西部地區。

    There have been many suggestions as to the identity of the actual author.有相當多的意見,以身份的實際作者。 One of the more widely held theories is that the date of the creed was ca.其中一個比較普遍的理論是,該日期的信條是鈣。 500, the place of composition a south Gaul location influenced by theologians of Lerins, and the special theological issues both Arianism and Nestorianism. 500 ,取代組成南高盧位置的影響,神學家的lerins ,和特別的神學問題都arianism和景教。 These conclusions disqualify Ambrose of Milan even though several eminent scholars point to him as author.這些結論取消劉漢銓米蘭即使一些著名學者指出,以他為作者。 Caesarius of Arles perhaps comes closest to the above specifications.凱撒的阿爾勒也許是最接近上述規格。 However, the question of authorship and origin remains open.然而,問題是作者和來源仍然開放。 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,這個信條出現在講道中的凱撒早在六世紀。 Other manuscripts containing the creed have been dated in the latter part of the seventh and eighth centuries.其他手稿載信條已經過時,在後者的一部分,第七和第八世紀。 In these earliest mentions it appears that its functions were both liturgical and catechetical.在這些最早提到看來,其功能均禮儀及catechetical 。

    The creed was counted as one of the three classic creeds of Christianity by the time of the Reformation.該信條算為其中的3個經典教義的基督教經過一段時期的改革。 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).雙方路德和改革自白聲明承認權威人格的quicunque (除了西敏寺供述,其中協定,它並沒有正式承認) 。 However, the contemporary liturgical use of the creed is largely confined to the Roman and Anglican communions.然而,當代禮儀使用的信條是主要限於古羅馬和英國聖公會communions 。

    Structurally the creed is composed of forty carefully modeled clauses or verses, each containing a distinct proposition.在結構上的信條組成第四十二仔細仿照條文或小詩,其中每一個獨特的命題。 These clauses are divided into two clearly demarcated sections.這些條文分為兩個明確劃分的路段。 The first centers on the doctrine of God as Trinity.第一個中心學說上帝的三位一體。 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.確切制訂該學說是對美國,一方面要排除非正統觀點和問題,另一方面表達了明確的見解,在教會的影響下,奧古斯丁對他的教誨。 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.因此這部分的信條表示什麼教會認為是必要的了解,為神,聖三一,稱它是該惹人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.弔詭的團結和三位一體的上帝是肯定,在面對模態說,它試圖解決的悖論,堅持團結,同時減少三一僅僅是接二連三的外表,以及arians ,試圖解決困難否決統一的本質,除以神實質。

    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經信條表示教會的信仰中的化身,申明理論得出的結論,在爭論關於神性與人性的耶穌。 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.該信條而不惜一再申明的教條,它在人類經驗是似是而非,在化身有一個聯盟的兩個截然不同的性質,神聖與人的,每完成自己的事務,要么失去其身份。 Yet the result of this union is a single person.然而,因這種聯盟是一個單一的人。 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).這個信條,從而否定教誨基督,但對其中性質( sabellianism ) ,或者說,人的本質是不完整的(亞波里拿留主義) ,或者說,神性,是劣勢,以表示對父親( arianism ) ,或在該聯盟的兩個性質的身份,一個是失去了,所以得出的結果只是一個性質( 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."有人曾經說,沒有其他正式的聲明早期教會的闡述,因此,精闢地有了這種清晰,深刻神學,是隱含在基本聖經誓詞說: "上帝在基督裡調和世界,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.有點技術的情況下,其用語,儘管這樣,關注的阿他那修信經信條是斷言概念的三位一體的上帝是免費的,由擬人多神教和觀念的化身,它擁有在緊張的重要數據,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).正是這種理論的角度來看,其中含義意義條文,在開始和結束這兩個部分的信條( "誰願得救必須想以此"關於三一和化身) 。 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.他們這樣做並不意味著信奉必須明白,所有的神學細節問題有待保存或他必須背誦語文的信條。 What is intended is the fact that the Christian faith is distinctly Christocentric, trusting in Christ as Savior.是什麼用意,是一個事實,即基督信仰是明顯christocentric ,相信在以基督為救主。 The church knows no other way of salvation and therefore must reject all teachings which deny his true deity or his real incarnation.教會知道,沒有別的出路的救贖,因此,必須摒棄一切教誨,而否認自己的真神,還是他的真實化身。

    The creed does not specify the authority, either the Bible or church, upon which it makes its affirmations.該信條沒有具體的權威,無論是聖經或教會後,它使得它的誓詞。 However, it is a scriptural creed because it uses the ideas and sometimes the words of Scripture.但是,它是一個聖經的教義,因為它使用的想法,有時字的經文。 It is a church creed because it is a consensus within the Christian fellowship.這是一個教會的教義,因為這是一個共識,基督教團契。 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.該亞他那修信經信條仍然是一個高超的彙編三位一體和基督神學,並提供本身作為一個現成的大綱catechetical用途符合其原意。

    JF Johnson怡富約翰遜
    (Elwell Evangelical Dictionary) ( Elwell宣布了福音字典)

    Bibliography 參考書目
    JND Kelly, The Athanasian Creed; D. Waterland, A Critical History of the Athanasian Creed; CA Swainson, The Nicene and Apostles' Creeds. jnd凱利,阿他那修信經信條;四waterland ,一個關鍵的歷史,以及亞他那修信經信條;鈣斯維森, nicene和使徒'信條。


    The Athanasian Creed該亞他那修信經信條

    Catholic Information 天主教資訊

    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.象徵之一的信仰批准的教會,並給予地方,在她的禮儀中,是很短,清晰地闡述了該學說的三位一體及化身,與路過的參考其他幾個教條。 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.不同於其他大部分的信條,或符號,它涉及到幾乎完全與上述兩個基本道理,其中國家和重述在簡潔和形式多種多樣,藉以帶出了明白無誤地三位一體的人,神,並且雙重性質,在一個神聖的人的耶穌基督。 At various points the author calls attention to the penalty incurred by those who refuse to accept any of the articles therein set down.在各分作者呼籲注意刑罰招致那些拒絕接受任何形式的文章,因此訂定。 The following is the Marquess of Bute's English translation of the text of the Creed:以下是marquess的弼的英文翻譯文本的信條:

    Whosoever will be saved, before all things it is necessary that he hold the Catholic Faith.凡將被保存,然後一切事物,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個undefiled ,毫無疑問,他會永遠滅亡。 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,我們崇拜一個上帝在三一和三一團結。 Neither confounding the Persons, nor dividing the Substance.既不令人迷惑的人,也不是分裂物質。 For there is one Person of the Father, another of the Son, and another of the Holy Ghost.對於有一人的父親,另一位兒子,而另外的聖靈。 But the Godhead of the Father, of the Son and of the Holy Ghost is all One, the Glory Equal, the Majesty Co-Eternal.但神的源頭的父,子和聖靈是一個榮耀,平等,國王陛下共同的永恆。 Such as the Father is, such is the Son, and such is the Holy Ghost.如父親,是這樣子,而這些是聖靈。 The Father Uncreate, the Son Uncreate, and the Holy Ghost Uncreate.父親uncreate ,兒子uncreate ,聖靈uncreate 。 The Father Incomprehensible, the Son Incomprehensible, and the Holy Ghost Incomprehensible.父親難以理解,兒子難以理解,並聖靈難以理解。 The Father Eternal, the Son Eternal, and the Holy Ghost Etneral and yet they are not Three Eternals but One Eternal.父親永恆的,永恆的兒子,以及聖靈etneral ,但它們不是三個eternals而是一個永恆的。 As also there are not Three Uncreated, nor Three Incomprehensibles, but One Uncreated, and One Uncomprehensible.也有不是三uncreated ,也不三個incomprehensibles ,但一個uncreated ,以及一名uncomprehensible 。 So likewise the Father is Almighty, the Son Almighty, and the Holy Ghost Almighty.所以同樣的,父親是萬能的,他們兒子的萬能的,與聖靈萬能的。 And yet they are not Three Almighties but One Almighty.然而,他們不是三個almighties而是一個萬能的。

    So the Father is God, the Son is God, and the Holy Ghost is God.所以,父親是上帝,兒子,是神,聖靈是神。 And yet they are not Three Gods, but One God.然而,他們不是三個神,而是一個神。 So likewise the Father is Lord, the Son Lord, and the Holy Ghost Lord.所以同樣的,父親是上帝,兒子主,以及聖靈主。 And yet not Three Lords but One Lord.然而,並非三上議院的,但其中一個主。 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.為一樣,因為我們是迫不得已,由基督教Verity到承認每個人所自稱為上帝和主,因此,我們是否禁止由天主教宗教說,有三個神或三個上議院。 The Father is made of none, neither created, nor begotten.父親是作票,既不創造,也不是造物主。 The Son is of the Father alone; not made, nor created, but begotten.兒子是父親獨自;沒有,也沒有創造,但造物主。 The Holy Ghost is of the Father, and of the Son neither made, nor created, nor begotten, but proceeding.聖靈是的,父親和兒子都作了,也創造了,也沒有遺物,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,有一個父親,而不是三個父親,一個兒子,而不是3個兒子,一個聖靈,而不是三個聖鬼。 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.在這方面三一都不是上述或其他後,沒有一個是大或小於另一個,但整個3人的合作永遠在一起,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.所以說,在一切事上,正如上述,團結就是三一和三一是團結,是要頂禮膜拜。 He therefore that will be saved, must thus think of the Trinity.因此,他認為,將被保存,因此必須想到的三位一體。

    Furthermore, it is necessary to everlasting Salvation, that he also believe rightly the Incarnation of our Lord Jesus Christ.再者,就是要永遠的救贖,他也認為是正確的化身,我們的主耶穌基督。 For the right Faith is, that we believe and confess, that our Lord Jesus Christ, the Son of God, is God and Man.為正確的信念是,我們相信並承認,我們的主耶穌基督,上帝的兒子,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,該物質的父親,前遺物的世界;男子,該物質的他的母親出生走向世界。 Perfect God and Perfect Man, of a reasonable Soul and human Flesh subsisting.完美的上帝和一個完美的男人,一個合理的靈魂和人的肉體生存。 Equal to the Father as touching His Godhead, and inferior to the Father as touching His Manhood.平等,以父親為觸摸他的神的源頭,並不亞於父親,因為在談到他的男子氣概。 Who, although He be God and Man, yet He is not two, but One Christ.人,雖然他被人與上帝,但他不是兩個,而是一個基督。 One, not by conversion of the Godhead into Flesh, but by taking of the Manhood into God.其中,而不是由轉換神的源頭到肉的,但採取的氣概到上帝。 One altogether, not by confusion of substance, but by Unity of Person.一共有,而不是混亂的實質內容,但團結的人。 For as the reasonable soul and flesh is one Man, so God and Man is one Christ.為合理靈魂和肉體的是一名男子,所以人與上帝,是一個基督。 Who suffered for our salvation, descended into Hell, rose again the third day from the dead.因為我們的救恩,下降到地獄,再次上升,第三天從死裡復活。 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.他躋身於天國,他祂對右手的父親,萬能的真主,何時他將要來審判死人和活人。 At whose coming all men shall rise again with their bodies, and shall give account for their own works.在其未來的所有男性不得再次上升,與他們的屍體,並應給予交代自己的作品。 And they that have done good shall go into life everlasting, and they that have done evil into everlasting fire.他們已經做了很好的應進入到生命永恆的,他們已經做了邪惡成永恆的火。 This is the Catholic Faith, which except a man believe faithfully and firmly, he cannot be saved.這是天主教的信仰,其中除一名男子相信忠實堅定,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.在過去二百年作者摘要信仰天主教和時間,它的出現有家具一個有趣的問題,教會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世紀, " quicunque vult " ,因為它有時也被稱為,從它的開頭語,被視為組成的偉大大主教亞歷山德里亞的名義熊。 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,熱拉爾達沃斯,在他的"德tribus symbolis "作了份量的概率認為聖athanasius是不是它的作者。 His reasons may be reduced to the two following:他的理由有可能淪為以下兩項:

    firstly, no early writer of authority speaks of it as the work of this doctor; and首先,沒有早期作家的權威說話的,它作為這一工作的醫生;

    secondly, its language and structure point to a Western, rather than to an Alexandrian, origin.其次,它的語言和結構點,以西方的,而不是一個亞歷山大,出身。

    Most modern scholars agree in admitting the strength of these reasons, and hence this view is the one generally received today.最現代的學者同意在承認實力的這些原因,因此,這種觀點是一個普遍今天收到的。 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.是否信條可以歸因於聖athanasius與否,並極有可能不能,它無疑是欠它的存在,阿他那修信經的影響,又為表現形式和教義填色展品太明顯的對應,在學科此事,並在言詞上,隨著文學下半年四世紀,特別是與著作的聖人,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.這些內部的證據似乎證明結論,認為它的前身是幾個省主教會議,主要是亞歷山大,舉行了約一年361 ,並主持由聖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.應該說,不過,這些論點都不能動搖的信念,一些天主教作家,他拒絕給予它起源較早,較五世紀。

    An elaborate attempt was made in England, in 1871, by EC Ffoulkes to assign the Creed to the ninth century.精進有人企圖在英格蘭,在1871年,由歐共體ffoulkes有償轉讓信條至第九世紀。 From a passing remark in a letter written by Alcuin he constructed the following remarkable piece of fiction.從路過的這句話在信中所阿爾昆他構建了以下顯著一塊虛構的。 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,他說,希望鞏固西方帝國,由一個宗教,而且是一個政治性,政企分開,從東。 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.為此目的,他鎮壓了尼西亞,親愛的,以東方教會,並以處方組成,由paulinus的阿奎萊亞,誰審批,並認為阿爾昆,一位傑出學者的時候,他保證其準備接受由人,由落在實處,以它的名義聖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.這種無端的攻擊後,聲譽男子,其中每一個值得歷史學家視為無能的這種欺詐行為,再加上確實證據的信條的已經在使用早在第九世紀,樹葉這個理論,沒有任何根據。

    Who, then, is the author?人,那麼,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.結果最近的調查,使這極有可能認為信條第一次看到光在四世紀,在人生的大東方元老,或此後不久,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.它已被歸因於不同作者的種種聖希拉蕊,聖文森的lérins ,尤西比烏斯的Vercelli的,以vigilius ,並給他人。 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.這是一個不太容易避免的力量反對所有這些意見,不過,由於他們是男性的世界聲譽,因此,任何文件,特別是一個如此重要的,作為一個專業的信念,從他們會見了幾乎立即識別。 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.現在,沒有任何典故的,以作者的信條,而很少,甚至它的存在,都可以發現在文獻上的教會超過二百年後,他們的時候。 We have referred to a like silence in proof of non-Athanasian authorship.我們已轉介到像默哀證明非亞他那修信經著作權。 It seems to be similarly available in the case of any of the great names mentioned above.這似乎同樣可以在案件任何一個偉大的名字如上所述。 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.在民意的父親西德尼史密斯,律政司司長,而證據只是表示,令似乎有道理,作者的信條,必須是被一些模糊的主教或神學家,其組成的,在初審階段時,為純粹的本地使用,在一些省的教區。 Not coming from an author of wide reputation, it would have attracted little attention.沒有未來,從一個作家的廣泛聲譽,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.因為它已成為更廣為人知,它會得到更廣泛的採納和壓實度和清晰的,其發言的內容將有助於使這珍貴的地方,這是眾所周知的。 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.然後會跟隨投機至於它的作者,有什麼奇怪,如果從學科此事的信條,佔領了大athanasius了這麼多,他的名字第一次被貼上它,並質疑,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條款" ,是該聲明中所載的象徵,有關懲罰那些跟隨拒絕有什麼建議,為我們的信仰。 It opens with one of them: "Whosoever will be saved, before all things it is necessary that he hold the Catholic Faith".它揭開了其中一人說: "何人將被保存,然後一切事物,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".同樣是表現在詩詞中,開宗明義: "此外,這是必要的"等等,而"正確的信念是: "等,最後在結論詩句: "這是天主教的信仰,其中除一名男子相信忠實堅定地,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.正如信條國在很樸實的和精確的方法是什麼天主教信仰是有關重要理論的三位一體及化身,所以它與平等貌醜及精度會發生什麼給那些不忠實地,堅定不移地相信,在這些揭示了的真理。 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.他們只不過是credal相當於我們的主的話: "他說,信不是應予以譴責" ,並適用,因為是顯而易見的,不僅對互聯網接入,服務器託管故意拒絕基督的話和教誨。 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.絕對有必要接受揭示上帝的話,根據嚴峻的刑罰這裡威脅的情況下,是如此令人不能容忍的一個強大的工人階級在聖公會,即經常企圖已消除信條,從公共服務的教會。 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.上院的召開,坎特伯雷已經確認了這些條款,在其表面上的含義,超越了什麼是需要的聖經。 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.鑑於話我們的主引用了上述情況,應該有什麼驚人的,在聲明中,我們有責任,相信我們所知道的是,證言和教學的救世主,也不是在嚴重的罪過,我們承諾在故意拒絕接受,它也不最後,在加大打擊力度這將是對那些culpably堅持自己的罪孽。 It is just this last that the damnatory clauses proclaim.這是剛在這最後表示, 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.從教條的觀點來看,只不過是歷史的問題,對作者的信仰,或由於時間關係,它作出了自己的外貌,只屬次要的考慮。 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.事實上,僅表示,這是批准由教會作為表達其想法就根本真理與它所處理的,是我們所需要知道的事。

    Publication information Written by James J. Sullivan.出版信息寫簡哲沙利文。 Transcribed by David Joyce.轉錄大衛喬伊斯。 The Catholic Encyclopedia, Volume II.天主教百科全書,第二卷。 Published 1907. 1907年出版。 New York: Robert Appleton Company.紐約:羅伯特Appleton還公司。 Nihil Obstat, 1907. nihil obstat , 1907 。 Remy Lafort, STD, Censor.人頭馬lafort ,性病,檢查員。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +約翰米farley ,大主教紐約

    Bibliography參考書目

    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.瓊斯,教義聖athanasius ;寶石,國防部的道歉(倫敦, 1567年) ,在工程(劍橋, 1848年) ,第三章, 254 ; vossius , dissertationes德tribus symbolis (巴黎, 1693 ) ; quesnel ,德symbolo athanasiano ( 1675 ) ; montfaucon ,謾罵在symbolum quicunque在編號二十八, 1567年, muratori , expositio信catholicae雋納提與disquisitio在anecdota (米蘭, 1698年) ,第二章; waterland ,一個關鍵的歷史,以及亞他那修信經信條(劍橋, 1724年;牛津, 1870年) ;哈維,歷史和神學的三大信條(倫敦, 1854年) ,第二章; ffoulkes ,阿他那修信經信條(倫敦, 1871年) ; lumby ,歷史的信條(劍橋, 1887年) ;斯維森,尼西亞和使徒們的信條(倫敦, 1875年) ;翁曼尼,阿他那修信經信條(倫敦, 1875年) ;同上,關鍵論文對阿他那修信經信條(牛津, 1897年) ;燒傷,阿他那修信經信條等,在羅便臣,文本和研究(劍橋, 1896年) ;史密斯,阿他那修信經信條在本月( 1904年) , civ , 366個; schaff ,歷史上的基督教教會(紐約, 1903年) ,三;同上,不同信仰的基督教(紐約, 1884 ) ,我34歲; tixeront ,在字典。 de theol.德theol 。 cath.; LOOFS, in HAUCK, Realencyklopadie fur prot.蛋白酶; loofs , Hauck先生, realencyklopadie毛皮質子。 Theol., sv See also the recent discussion by Anglican writers: WELLDON, CROUCH, ELIOT, LUCKOCK, in the Nineteenth Century (1904-06). theol , sv見,也是最近討論由英國聖公會作者: welldon ,克勞奇,艾略特, luckock ,在19世紀( 1904至1906年) 。


    Also, see:此外,見:
    Athanasius athanasius
    Creed 信條
    Nicene Creed 尼西亞
    Apostles' Creed 使徒們的信條


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