文集第 4 章第 9/9 段

拉丁文原文．6 節．部分字詞可點開查義．本章太長已分段，此段為 4:309–4:314（全章共 314 節）

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itaque spiritus sanctus nec pater est nec filius, sed spiritus patris ac filii. Quod autem spiritus sanctus patris spiritus sit, dominus et saluator noster dixit: spiritus, inquit, qui a patre procedit. quod uero idem spiritus sanctus etiam filii spiritus sit, apostolus docens dicit: si quis spiritum Christi non habet, hic non est eius. unde et dominus in euangelio post resurrectionem suam ad discipulos suos ait: euntes baptizate omnes gentes in nomine patris et filii et spiritus sancti. in nomine, inquit, non in nominibus. pater itaque deus, filius deus, spiritus sanctus deus non tres dii, sed unus deus est. persona tres species diuidit, diuinitas iungit.

如此，聖靈既非父，也非子，乃是父與子的靈。至於聖靈是父的靈，我們的主和救主說：「就是從父出來的靈。」至於這同一位聖靈也是子的靈，使徒教導說：「人若沒有基督的靈，這人就不是屬祂的。」因此主在福音書中復活後對祂的門徒說：「你們去，奉父、子、聖靈的名給萬民施洗。」祂說「奉名」，而非「奉諸名」。所以父是神、子是神、聖靈是神——不是三位神，乃是一位神。位格分為三種，神性將其連合。

And so the Holy Spirit is neither the Father nor the Son, but the Spirit of the Father and of the Son. But that the Holy Spirit is the Spirit of the Father, our Lord and Savior said: 'the Spirit,' He says, 'who proceeds from the Father.' But that the same Holy Spirit is also the Spirit of the Son, the Apostle teaching says: 'If anyone has not the Spirit of Christ, this one is not His.' Whence also the Lord in the Gospel after His resurrection says to His disciples: 'Go, baptize all nations in the name of the Father and of the Son and of the Holy Spirit.' 'In the name,' He says, not 'in the names.' The Father therefore is God, the Son is God, the Holy Spirit is God—not three gods, but one God. Person divides into three kinds; divinity joins them.

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maius autem aut minus ignorat trinitas, deitas nescit, quia et, qui deus est, non potest non esse perfectus. ideo et, qui non credit in nomine spiritus sancti, nihil ei prodest patrem et filium confiteri. Ergo spiritus sanctus una fide credendus est, pari tremore uenerandus. cum dixeris: pater, filius et spiritus sanctus, personas explicuisti, cum dixeris: deus, substantiam demonstrasti. dicimus patrem et filium et spiritum sanctum, ne te aestimes unam credere debere personam. item dicimus unum deum, ne putes tres esse naturas. in his itaque tribus personis numerus esse potest, ordo esse non potest. nam etsi distinctionem recipit trinitas, gradum tamen nescit aequalitas.

然而三一不知有大小之分，神性不曉得它，因為那是神的，不能不完全。所以凡不信聖靈之名的人，他宣認父與子也於他無益。所以聖靈當以同一信德被信，當以同等敬畏被尊崇。你說「父、子、聖靈」時，便展開了位格；你說「神」時，便表明了本體。我們說父、子、聖靈，免得你以為當信只有一個位格。同樣我們說獨一的神，免得你以為有三個本性。所以在這三個位格中可有數目，卻不可有次序。因為三一雖容許區別，同等卻不曉得有等級之分。

But the Trinity knows not greater or lesser, the Deity is ignorant of it, because He who is God cannot but be perfect. Therefore he who does not believe in the name of the Holy Spirit, it profits him nothing to confess the Father and the Son. Therefore the Holy Spirit is to be believed with one faith, to be venerated with equal awe. When you say: 'Father, Son, and Holy Spirit,' you have unfolded the persons; when you say: 'God,' you have demonstrated the substance. We say Father and Son and Holy Spirit, lest you suppose you ought to believe one person. Likewise we say one God, lest you think there are three natures. And so in these three persons there can be number, there cannot be order. For although the Trinity admits distinction, yet equality knows no degree.

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in trinitate enim non est aut minus aliquid aut maius, quia, si in deo aliquid minus dicitur, imperfecta diuinitas accusatur, ita tamen, quod, qui in deitate minorem patre aut filio dicit spiritum sanctum, non illi tantum iniuriam facit, quem minorem iudicat, sed illi etiam, quem maiorem putat, quia, cum totius trinitatis una aequalitas sit atque maiestas, quicquid contumeliae in personam unius dicitur, a tota aequaliter trinitate sentitur. Nos uero, carissimi, qui templum sancti spiritus esse meruimus, adiuuante ipso spiritu sancto paremus domum, in quam illum uenire, in qua delectet habitare.

因為在三一中，既無較小的，也無較大的；因為若在神裡面說有較小的，便是控告神性不完全；然而其情形是這樣：凡在神性中稱聖靈比父或子次等的人，不但傷害他所判為較小的那位，也傷害他所以為較大的那位；因為既然整個三一有同一的同等與威嚴，凡對一位之位格所說的任何侮辱，便由整個三一同樣地感受。但親愛的弟兄們，我們既配得成為聖靈的殿，就當靠著聖靈自己的幫助，預備一所居所，使祂可以進來，樂意在其中居住。

For in the Trinity there is neither anything less nor anything greater, because, if anything is said to be less in God, an imperfect divinity is charged; yet in such a way that he who in the Deity calls the Holy Spirit less than the Father or the Son does injury not only to Him whom he judges to be less, but also to Him whom he thinks to be greater; because, since there is one equality and majesty of the whole Trinity, whatever of insult is said against the person of one is felt equally by the whole Trinity. But we, beloved, who have merited to be the temple of the Holy Spirit, with the help of the Holy Spirit Himself let us prepare a house into which He may come, in which He may delight to dwell.

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inuitet mundi cordis nitor, sollicitet illum par rubentibus rosis castus pudor, sollicitet candentibus liliis et odore similis et colore incontaminata uirginitas, suscipiat illum benigna caritas, humanitas larga, sublimis humilitas, hilaris misericordia, pura simplicitas. nihil ibi de prisci hominis sordibus, nihil de lapsuris infirmitatibus aeternus habitator, aeternitatis largitor inueniat. recedat turpissimae uoluptatis luxuria, pallens conscientia, tristis metus, nutans ebrietas et libido omni horrore deformior, ut, cum in nobis ista defuerint, locum uirtutibus praeuius puritatis nitor aperiens spiritum sanctum in domicilium paratae sibi habitationis includat.

願潔淨心靈的純美邀請祂；願如緋紅玫瑰般的貞潔羞恥吸引祂；願那如祂一般、在香氣與顏色上都像潔白百合、毫無玷污的童貞吸引祂；願慈愛的仁德、慷慨的良善、崇高的謙卑、歡欣的憐憫、純潔的樸實接待祂。願那永恆的居住者、永恆的賜予者，在那裡尋不見一絲舊人的污穢，尋不見一絲那將要跌倒的軟弱。願那至為卑鄙之逸樂的放縱、蒼白的良心、憂愁的懼怕、搖晃的醉酒、以及比一切恐怖更醜惡的情慾都退去；使得當這些從我們身上除去時，那先行開路、為諸德備位的純潔之光，可將聖靈納入那為祂預備之居所的殿宇中。

Let the purity of a clean heart invite Him; let chaste modesty, like blushing roses, entice Him; let uncontaminated virginity, like unto Him both in fragrance and color with gleaming lilies, entice Him; let benign charity, generous kindness, sublime humility, cheerful mercy, pure simplicity receive Him. Let the eternal Inhabitant, the Bestower of eternity, find there nothing of the filth of the old man, nothing of the frailties that will fall. Let the luxury of most base pleasure withdraw, the pallid conscience, sad fear, staggering drunkenness, and lust more deformed than all horror; so that, when these are absent from us, the gleam of purity, going before and opening a place for the virtues, may enclose the Holy Spirit in the dwelling of a habitation prepared for Him.

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hoc autem ideo suggessimus, carissimi, ut, quantum possumus, totis uiribus cum dei adiutorio laboremus, ne in nobis aut auaritia displiceat aut infidelitas langueat aut libido sordescat, sed emendati penitus ac puri habitaculum dei effici mereamur et spiritus sanctus, qui descendisse hodie in apostolos legitur, semper in nobis habitare dignetur, cui est honor et gloria cum patre et filio in saecula saeculorum. Amen. Cetera Fausti scripta a nobis nondum recensita postea publici iuris faciemus; sunt autem fere haec: I. Corpus illud sermonum a Gaigneio Parisiis 1547 primum sub Eusebii Emiseni episcopi nomine editum et ab Andrea Schotto auctum (Bibl. Patr. Colon. uol. V et Bibl. Patr. Max. Lugd.

親愛的弟兄們，我們提出這些，是為此緣故：使我們盡己所能，竭盡全力，靠著神的幫助勞力，叫貪婪在我們裡面不得逞、不信不至衰弱、情慾不至污穢，反倒使我們得以徹底改正、潔淨，配得成為神的居所；並使那今日被記載降臨在使徒身上的聖靈，樂意常住在我們裡面，願尊榮與榮耀與父和子同歸給祂，直到萬世萬代。阿們。福斯圖斯其餘的著作，尚未經我們校訂，我們日後將公諸於世；然而大致如下：一。那部講道集，最初由蓋尼於1547年在巴黎以以美撒主教猶西比烏之名出版，並經安德烈亞斯·蕭特增補（科隆教父叢書第五卷及里昂教父大全叢書）

This, moreover, we have suggested for this reason, beloved, that as much as we can, with all our strength and with God's help, we may labor that in us neither avarice may displease, nor unbelief languish, nor lust grow foul, but that, thoroughly amended and pure, we may merit to be made the dwelling of God, and that the Holy Spirit, who is read to have descended today upon the apostles, may deign to dwell in us always, to whom be honor and glory with the Father and the Son unto ages of ages. Amen. The rest of Faustus's writings, not yet reviewed by us, we shall afterwards make public; they are, however, nearly these: I. That corpus of sermons first published by Gagny at Paris in 1547 under the name of Eusebius bishop of Emesa, and augmented by Andreas Schott (Bibl. Patr. Colon. vol. V and Bibl. Patr. Max. Lugd.

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uol. VI) . II. Tractatus Fausti a P. Pithoeo editus (Ueterum aliquot Galliae theologorum scripta Parisiis 1586] p.124 sqq.: Fausti Regii Galliae episcopi de ratione fidei ad obiecta quaedam responsio) . 111. Tractatus \'Faustini\' de symbolo, quem Caspari (Alte und neue Quellen zur Geschichte des taufsymbols [Christianiae 1879] p. 250 sqq.) primum edidit . Alia quaedam scripta a uiris doctis his ipsis temporibus Fausto attributa non esse episcopi Reiensis demonstrasse nobis uidemur, cf. Prolegomena .

第六卷）。二。福斯圖斯的論著，由畢圖出版（《高盧數位古代神學家之著作》，巴黎1586年，第124頁以下：《高盧列茲主教福斯圖斯論信仰之根據對某些異議之答覆》）。三。「福斯提努斯」論信經的論著，由卡斯帕里（《洗禮信條史之新舊資料》，克里斯提安尼亞1879年，第250頁以下）首次出版。至於在這同一時期由學者們歸於福斯圖斯的某些其他著作，我們認為已證明並非出自列茲主教之手；參見前言。

vol. VI). II. The Treatise of Faustus published by P. Pithou (Writings of Several Ancient Theologians of Gaul, Paris 1586, p. 124 ff.: 'The Response of Faustus, bishop of Gaul at Riez, on the Ground of Faith to Certain Objections'). III. The Treatise of 'Faustinus' on the Creed, which Caspari (Old and New Sources for the History of the Baptismal Symbol, Christiania 1879, p. 250 ff.) first published. Certain other writings attributed to Faustus by learned men in these very times we seem to ourselves to have demonstrated are not by the bishop of Riez; cf. the Prolegomena.

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