反亞流神學文集第 2 章第 10/10 段

拉丁文原文．24 節．部分字詞可點開查義．本章太長已分段，此段為 2:338–2:361（全章共 361 節）

ℹ️ 本語料沒有逐節的詞法標註，字義是依字形比對詞典得到的——對上了不代表是同一個字（變化形可能與另一個字的原形同形）。需要精確判斷時請覆核原文與專門詞典。

ℹ️ 中英對照為本站自譯，直接譯自本頁的原文（非和合本／WEB —— 那兩者譯自馬所拉文本，與本頁底本不同）。

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ut constet Apostolum in hoc loco Dei nomen ad illam sempi ternam Filii, quæ est ex Patre, substantiam, nomen vero Christi ad eam, quam ex homine Dci Filius sumpsit, retulisse naturam, dignum præ omnibus ducens Doctor gentium in fide et veritate, ut sicut enmdem Christum, qui suscitatus est, prædicavit bo minem, dicens: Per hominem mors, et per hominem resurrectio mortuorum; sicut enim in Adam omnes moriuntur, ita in Christo omnes vivificabuntur (7 Cor. xv , 21, 22); non minore cautela eumdem Filium, qui snam carnem illa qua (al. quæ) aequalis est Pa tri potentia suscitavit, Deum verissime prædicaret, sicut hujus loci textus clara manifestatione vulgavit.

這樣就可確立：使徒在此處將神的名歸於子那從父而出的永恆本質，卻將基督的名歸於神的兒子從人所取的那性情；外邦人的教師憑信心與真理，最看重此事：正如他傳揚那被復活的同一位基督為人，說：「死既是因一人而來，死人復活也是因一人而來；在亞當裡眾人都死了，照樣在基督裡眾人也都要復活」（哥林多前書十五21至22），照樣他也以毫不遜色的謹慎，最真實地傳揚那同一位子——就是用那與父同等的能力使自己的肉身復活的那位——為神，正如這段經文以明白的顯示所宣告的。

so that it may be established that the Apostle in this place referred the name of God to that eternal substance of the Son which is from the Father, but the name of Christ to that nature which the Son of God assumed from man; the Doctor of the Gentiles, in faith and truth, deeming it worthy above all things that, just as he preached the same Christ, who was raised, to be man, saying: 'By man came death, and by man the resurrection of the dead; for as in Adam all die, so in Christ shall all be made alive' (1 Cor. 15:21-22), so with no less care he might most truly preach the same Son—who raised His own flesh by that power which is equal to the Father—to be God, as the text of this passage has published with clear manifestation.

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Deus enim qui suscitavit Cbristum a mortuis, quique nos, cum mortui essemus in delictis, et præputio car nil nostræ, convivificavit cum illo (Coloss. II, 13), idem nobis delicta omnia donavit, et qui donavit delicta, chirographum quod adversum nos erat delevit, et sublatum de medio cruci aflixit; qui chirographuw cruci affixit, idem se carne exuit; qui se car ne exuit, ille etiam principatus et potestates tra duxit confidenter, palam triumphans illos in semet ipso (Ibid. , 15). Haec autem , Paulo teste, omnia Deus fecit, qui Christum a mortuis suscitavit.

因為使基督從死裡復活的神，也就是當我們在過犯和未受割禮的肉體中死了時，叫我們與基督一同活過來的那位（歌羅西書二13），正是那赦免我們一切過犯的神；那赦免罪的，就塗抹了攻擊我們的字據，並把它從中間撤去，釘在十字架上；那把字據釘在十字架上的，正是那脫去肉身的；那脫去肉身的，也就是那坦然帶領一切執政掌權者示眾、在此明明誇勝的那位（同上15）。而據保羅所見證，這一切都是使基督從死裡復活的神所行的。

For God, who raised Christ from the dead, and who quickened us together with Him when we were dead in our sins and in the uncircumcision of our flesh (Col. 2:13), is the same who forgave us all our sins; and He who forgave the sins blotted out the handwriting that was against us, and, taking it out of the way, nailed it to the cross; He who nailed the handwriting to the cross, the same stripped Himself of the flesh; He who stripped Himself of the flesh, He also led forth the principalities and powers confidently, openly triumphing over them in Himself (Ibid., 15). But all these things, Paul being witness, God did, who raised Christ from the dead.

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At tendatur itaque si Pater chirographum cruci affixit, si Pater se carne exuit, si Pater principatus et po testates traduxit, palam triumphans illos in semetipso; et si hæc omnia paternæ potuerint coaptari personæ, digne negabitur Filius hic ab Apostolo designatus, ille scilicet Deus qui Christum a mortuis suscitavit. Si autem omnia superius designata Filio magis quam Patri conveniunt, cognoscatur unus atque idem ab Apostolo praedicatus Christus qui a mortuis resur rexit, et Deus qui Christum a mortuis suscilavit. Igitur et qui suscitavit semetipsum, et suscitatus est Christus :

所以當思想：是否父把字據釘在十字架上，是否父脫去了肉身，是否父帶領一切執政掌權者、在此明明誇勝；若這一切都能適用於父的位格，那麼就理當否認這裡使徒所指的是子，即那使基督從死裡復活的神。但若上面所指的一切更適合子而非父，就當承認使徒所傳揚的乃是同一位——就是那從死裡復活的基督，與那使基督從死裡復活的神。所以基督既使自己復活，也被復活：

Let it therefore be considered whether the Father nailed the handwriting to the cross, whether the Father stripped Himself of the flesh, whether the Father led forth the principalities and powers, openly triumphing over them in Himself; and if all these things could be fitted to the person of the Father, then it will be worthily denied that the Son is here designated by the Apostle, namely that God who raised Christ from the dead. But if all the things designated above are fitting to the Son rather than to the Father, let it be acknowledged that one and the same is preached by the Apostle—Christ who rose from the dead, and God who raised Christ from the dead. Therefore Christ both raised Himself and was raised:

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quia sicut in eo quod in se fecit ipse di gnatus est fieri, et in eo quod in se tradidit ipse di- gnatus est tradi, et in eo quod in se occidi permisit ipse 140 dignatus est mori, sic in eo quod in se , suscilavit ipse dignatus est suscilari. CAPUT XXXIV. Humanitas Christi non tota fuit in se pulcro aut inferno, sed tota ibi fuit divinitas. Recta fides de humanitate Christi et factis ejus. Varii erro res circa Christum. Marcionitæ. Ebionitæ. Ariani. Eunomiani. Apollinaristæ. Noesiani. Sabelliani. Pa tripassiani. Valentiniani et Apollinaristæ. Error circa Spiritum sanctum.

因為正如祂在自己裡面所作成的事上甘願被造成，又在自己裡面所交出的事上甘願被交出，並在自己裡面所容許被殺的事上甘願受死，照樣，在祂於自己裡面所復活的事上，祂也甘願被復活。第三十四章。基督的人性並非全然在墳墓或陰間，惟有神性全然在那裡。關於基督人性及其作為的正信。關於基督的各種異端。馬吉安派。伊便尼派。亞流派。歐諾米派。亞波里拿留派。挪威都派。撒伯流派。聖父受苦說派。華倫提努派與亞波里拿留派。關於聖靈的謬誤。

for just as in that which He wrought in Himself He deigned to be made, and in that which He delivered up in Himself He deigned to be delivered up, and in that which He permitted to be slain in Himself He deigned to die, so in that which He raised in Himself He deigned to be raised. CHAPTER 34. The humanity of Christ was not wholly in the tomb or in hell, but the divinity was wholly there. The right faith concerning the humanity of Christ and His deeds. Various errors concerning Christ. Marcionites. Ebionites. Arians. Eunomians. Apollinarists. Noetians. Sabellians. Patripassians. Valentinians and Apollinarists. Error concerning the Holy Spirit.

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Humanitas ergo vcra Filii Dei, nec tota in sepulero fuit, nec tota in inferno, sed in sepulcro secundum ve ram carnem Christus mortuus jacuit, et secundum ani mant ad infernum Christus descendit : ac secundum eamdem animam ab inferno ad carnem, quam in se pulcro reliquerat, rcdiit; secundum divinitatem vero suam , quæ nec loco tenetur , nec fine concluditur, totus fuit in sepulcro cum carne, totus in inferno cnm anima, ac per hoc, plenus fuit ubique Christus, quia non est Deus ab humanitate quam susceperat separa tus, qui et in anima sua fuit, ut solutis inferni dolo ribus ab inferno victrix rediret, ct in carne sua fuit, ut celeri resurrectione corrumpi non posset.

所以神兒子真實的人性，既非全然在墳墓中，也非全然在陰間，乃是按祂真實的肉身，基督死了躺臥在墳墓裡，並按祂的靈魂，基督下到陰間；又按那同一個靈魂，從陰間回到祂留在墳墓裡的肉身；但按祂的神性——那既不被地方所拘、也不被任何界限所限的神性——祂全然與肉身同在墳墓裡，也全然與靈魂同在陰間；因此基督在各處都是完全的，因為神並沒有與祂所取的人性分離：祂既在祂的靈魂裡，好叫陰間的痛苦得以解除，得勝地從陰間回來，又在祂的肉身裡，好叫祂藉迅速的復活不致朽壞。

The true humanity therefore of the Son of God was neither wholly in the tomb nor wholly in hell, but according to His true flesh Christ lay dead in the tomb, and according to His soul Christ descended into hell; and according to that same soul He returned from hell to the flesh which He had left in the tomb; but according to His divinity, which is neither held by place nor enclosed by any limit, He was wholly in the tomb with the flesh, wholly in hell with the soul; and thereby Christ was full everywhere, because God, who was both in His soul—that, the pains of hell being loosed, He might return victorious from hell—and in His flesh—that by a swift resurrection it might not be able to be corrupted—was not separated from the humanity which He had assumed.

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Totum igilur hominem cum suis infirmitatibus, sine peccato, Dei Filius pro nobis accepit : in toto traditus idem Christus secundum solam carnem est mortuus; totus Christus secundum solam animam ad infernum de scendit; idem atque inseparabilis Christus secundum solam carnem de sepulcro surrexit; idem atque in separabilis Christus secundum totum hominem, quem .accepit, terram localiter deserens ad coelum ascendit, et in dextris Dei sedit. ( al. sedet); secundum eum dem totum hominem venturus ad judicandum vivos et mortuos;

所以神的兒子為我們取了完全的人，連同人的軟弱，卻沒有罪：這同一位基督在祂的全體中被交出，只按肉身死了；全然的基督只按靈魂下到陰間；那同一位不可分的基督只按肉身從墳墓復活；那同一位不可分的基督按祂所取的完全的人，在空間上離開地面升入天上，坐在神的右邊；並按那同一位完全的人，祂將要來審判活人與死人；

The Son of God therefore took upon Himself for us the whole man with his infirmities, yet without sin: being delivered up in His entirety, this same Christ died according to the flesh alone; the whole Christ according to the soul alone descended into hell; the same and inseparable Christ according to the flesh alone rose from the tomb; the same and inseparable Christ, according to the whole man which He assumed, leaving the earth locally, ascended into heaven, and sat at the right hand of God; and according to the same whole man He shall come to judge the living and the dead;

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coronaturus fideles et pios, illos scilicet qui eum in utraque, id est in divina humanaque sub stantia, verum, plenum el perfeclum credentes, nec Dei Filio aliquid paternæ substantiæ minuunt, et totum pro se susceptum hominem sine peccato cognoscunt. Condemnaturus autem infideles, qui diversoscujuslibet perfidiæ sectantur errores, quique in ei; ita simul obdurato corde perdurant, ut eos usque ad vile prae ' sentis obitum non relinquant : in quibus sunt illi qui in Christo phantasiam carnis audent credere, cum eum veritatem carnis denegant accepisse; illi etiam qui, in co divinitatem omnimodis abnegantes, solam hominis putant fuisse substantiam ;

祂將要為信實而虔誠的人加冕，就是那些信祂在兩者裡（即在神性與人性的本質裡）都是真實、完全、無缺的人，他們既不從神的兒子身上減損父本質的絲毫，又承認祂為他們取了完全無罪的人。但祂要定罪那些不信的人，就是隨從各樣不信之種種謬誤的人，他們心地剛硬，執迷不悟，甚至到今生卑賤的死亡也不離棄那些謬誤：其中有那些膽敢相信基督裡的肉身只是幻影的人，同時否認祂領受了真實的肉身；也有那些完全否認祂神性的人，以為祂裡面只有人的本質；

about to crown the faithful and the pious, namely those who, believing Him to be true, full, and perfect in both, that is, in the divine and human substance, neither diminish anything of the paternal substance from the Son of God, and acknowledge that He assumed for their sake the whole man without sin. But He will condemn the unfaithful, who follow the diverse errors of every kind of faithlessness, and who so persist in them with a heart at once hardened, that they do not abandon them even up to the vile end of the present life: among whom are those who dare to believe a phantasm of flesh in Christ, while they deny that He received the truth of flesh; those also who, denying His divinity in every way, think that there was only the substance of a man in Him;

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sed cl hi qui eum vel de Deo Patre Deum denegant naturaliter natum, vel totam non credunt hominis in Christo subslan- tiam. Similiter et illos condemnaturus adveniet qui, ex operationis unitate unum Deum Patrem et Filium credentes, alterum ex altero sic natum denegant, ut personaliter Patrem Filiumque confundant; quique, Patri humanam pariter nativitatem assignantes et mortem, ipsum Patrem dicunt natum ex Virgine, ip sum etiam passum fatentur in carne. Illos etiam aeterno condemnabit gehennalis tormenti supplicio, qui corpus Christi non ex Yirgine fatentur substan tialiter sumptum, sed confingunt de coelo depositum :

還有那些人，或否認祂是從父神本性地生為神，或不信基督裡有完全的人性本質。同樣，祂要來定罪那些人：他們因作為的合一而信父與子是一位神，卻否認這一位是這樣從另一位所生，以致在位格上混淆父與子；他們把人的降生與死亡一同歸於父，說父自己從童貞女而生，並承認父自己也在肉身中受苦。祂還要把那些人定入地獄之刑罰永遠的痛苦中：他們不承認基督的身體是本質上取自童貞女，反倒虛構說是從天降下的：

but also those who either deny that He was naturally born as God of God the Father, or do not believe the whole substance of man in Christ. Likewise He will come to condemn those who, believing the Father and the Son to be one God from a unity of operation, deny that the one was so born of the other, that they confound the Father and the Son personally; and who, assigning to the Father alike a human nativity and death, say that the Father Himself was born of the Virgin, and confess that He Himself also suffered in the flesh. Those also He will condemn to the eternal punishment of the torment of Gehenna, who do not confess that the body of Christ was substantially taken from the Virgin, but feign that it was let down from heaven:

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cum Dei Filius propterea de homine naturam fuerit dignatus corporis terreni suscipere, quia non venerat eos qui in coelo, sed eos sal- vare, sicut Apostolus dicit: Nusquam enim angelos apprehendit, sed semen Abrahæ apprehendit, unde debuit per omnia fratribus similari (Hebr. II. 16, 17). Suscepit ergo Filius Dei animam nostram, id est me lius nostrum, quia melior est meliore nostro ; de quo Joannes dicit: Major est Deus corde nostro (I Joan. III, 20), 141 sed non sprevit etiam carnem nos tram, id est infimum (al. infirmum) nosirum susci pere, quia totum hominem venerat liberare;

然而神的兒子甘願從人取了地上身體的性情，正是為此緣故：因為祂來不是要拯救那些在天上的，乃是要拯救那些在地上的，正如使徒所說：「祂並不救拔天使，乃是救拔亞伯拉罕的後裔，所以祂凡事該與祂的弟兄相同」（希伯來書二16至17）。所以神的兒子取了我們的靈魂，就是我們較好的部分，因為祂比我們較好的部分更好；論到這事約翰說：「神比我們的心大」（約翰一書三20）；然而祂也不輕看領受我們的肉身，就是我們最低微的部分，因為祂來是要釋放完全的人；

whereas the Son of God deigned to assume the nature of an earthly body from man for this reason, because He had not come to save those who are in heaven, but those who are on earth, as the Apostle says: 'For nowhere did He take hold of angels, but He took hold of the seed of Abraham, whence He ought in all things to be made like unto His brethren' (Heb. 2:16-17). The Son of God therefore assumed our soul, that is, our better part, because He is better than our better part; concerning which John says: 'God is greater than our heart' (1 John 3:20); yet He did not disdain also to assume our flesh, that is, our lowest part, because He had come to set free the whole man;

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nec potuit infimo nostro infimus fieri, per quem infi mum nostium in illud nomen quod super omne no men est meruit exaltari, ut in nomine Jesu omne genu flectatur, cælestium, terrestrium, et infernorum, b et omnis lingua confiteatur quia Dominus Jesus Christus in gloria est Dei Patris (Philip. II, 9-11). Oui etiam illos tormentis est interminabilibus traditurus, qui sancti Spiritus naturam a substantia Patris Filiique discernunt, ut vel omnino eum personaliter esse non putent; vel, tanquam ministrum, meriti prorsus infe rioris existiment; ipsi sibi sua professione (al. con fessione) contrarii, qui se vel in illo qui omnino non est, vel in eo qui Deus non est, credere confi tentur.

祂藉此使我們最低微的部分得以被高舉到那超乎萬名之上的名裡，這正是祂為我們降為最低微者之緣故：叫一切在天上的、地上的和地底下的，因耶穌的名無不屈膝，無不口稱耶穌基督為主，使榮耀歸與父神（腓立比書二9至11）。祂還要把那些人交給無盡的痛苦，就是那些把聖靈的性情與父和子的本質分開的人，以致他們或以為聖靈根本沒有位格的存在，或視祂如一位僕役、地位遠為低下；他們自己的宣認自相矛盾，因為他們宣認自己所信的，或是那根本不存在的，或是那並非神的。

nor could He become our lowest for us through whom our lowest part deserved to be exalted into that name which is above every name, that in the name of Jesus every knee should bow, of things in heaven, on earth, and under the earth, and every tongue confess that the Lord Jesus Christ is in the glory of God the Father (Phil. 2:9-11). He will also deliver to unending torments those who separate the nature of the Holy Spirit from the substance of the Father and the Son, so that either they think Him not personally to exist at all, or esteem Him, as it were a minister, of altogether inferior merit; being themselves contrary to their own profession, who confess that they believe either in Him who altogether does not exist, or in Him who is not God.

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CAPUT XXXV. Tres personæ pariter vivificant. Pariter etiam renegerant. Una caritas trium in nobis. Habi tant in nobis. Dant gratiam. Templum sumus totius Trinitatis. Repetuntur summatim qua dicta sunt de Spiritu sancto. Deus unus et trinus. Ut enim pauca hujus operis causa subjiciam, dica tur quid minus habet Spiritus sanctus quam habet Pater et Filius, qui et initium creationis nostræ cum Patre ac Filio simul feci!, et effectum redemptionis nostræ cum Patre simul Filioque perfecit? Cœlum fe cisse dicitur Deus; sed operante Patre, simul et Fi lius invenitur cooperator, et Spiritus sanctus: Verbo enim Domini caeli firmati sunt, et Spiritu oris ejus omnis virtus eorum (Psal. XXXII, 6).

第三十五章。三位一同賜生命。祂們也一同使人重生。三位在我們裡面有同一的慈愛。祂們住在我們裡面。祂們賜恩典。我們是全然三位一體的殿。關於聖靈所說的話要簡要地重述。神為一而三。因為，容我為這工作加添幾句，且說聖靈比父和子少了甚麼呢？祂既與父和子一同創始我們的受造，又與父和子一同成全我們救贖的功效。經上說神造了天；但當父作工時，子也被見為同工，聖靈也是：因為「諸天藉耶和華的話而堅立，萬象藉祂口中的氣而成」（詩篇三十二6）。

CHAPTER 35. The three persons alike give life. They likewise regenerate. There is one love of the three in us. They dwell in us. They give grace. We are the temple of the whole Trinity. What has been said concerning the Holy Spirit is briefly recapitulated. God one and triune. For, that I may add a few things for the sake of this work, let it be said what the Holy Spirit has less than the Father and the Son have, who both together with the Father and the Son made the beginning of our creation, and together with the Father and the Son perfected the effect of our redemption. God is said to have made heaven; but while the Father works, the Son also is found to be a co-worker, and the Holy Spirit: for 'by the word of the Lord the heavens were established, and by the Spirit of His mouth all their power' (Ps. 32:6).

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Quid Patre vel Fi lio minus habere creditur, a quo virtus omnis cœlo rum firmata monstratur? Vitam dare nullus potest, nisi qui substantialiter Deus est; sicut autem vivifi cat Pater, sic vivificat Filius, sic vivificat Spiritus sanctus. Nam sicut Pater suscitat mortuos et vivificat, sic et Filius quos vult vivificat (Joan. v, 21). Et de Spiritu Apostolus dicit: Littera occidit, Spiritns autem vivificat (II Cor. III, 6). Idem rursus ait: Si autem Spiritus ejus, qui suscitavit Jesum Christum a mortuis, habitat in vobis, qui suscitavit Jesum Christum a mot tuis vivificabit et mortalia corpora vestra, propter inha bitantem Spiritum ejus in vobis (Rom. VIII, 11).

那藉以顯明諸天一切能力得以堅立的那一位，怎能被認為比父或子少了甚麼呢？除非是本質上為神的，沒有誰能賜生命；但正如父賜生命，子也照樣賜生命，聖靈也照樣賜生命。因為父怎樣叫死人復活賜他們生命，子也照樣隨自己的意思叫人得生命（約翰福音五21）。論到聖靈，使徒說：「字句是叫人死，聖靈是叫人活」（哥林多後書三6）。他又說：「然而叫耶穌基督從死裡復活者的靈若住在你們心裡，那叫耶穌基督從死裡復活的，也必藉著住在你們心裡的聖靈，使你們必死的身體又活過來」（羅馬書八11）。

What is believed to have less than the Father or the Son, by whom all the power of the heavens is shown to be established? None can give life save He who is substantially God; but as the Father gives life, so the Son gives life, so the Holy Spirit gives life. For as the Father raises the dead and gives them life, so also the Son gives life to whom He will (John 5:21). And concerning the Spirit the Apostle says: 'The letter kills, but the Spirit gives life' (2 Cor. 3:6). The same again says: 'But if the Spirit of Him who raised Jesus Christ from the dead dwell in you, He who raised Jesus Christ from the dead shall also quicken your mortal bodies, because of His Spirit that dwells in you' (Rom. 8:11).

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Re generat Pater, regenerat Filius, regenerat Spiritus sanctus; quia cum baptisma datur in nomine Patris, et Filii, et Spiritus sancti, ex eo unusquisque regene ratur in cujus nomine baptizatur. Cum ergo in no mine Trinitatis datur baptisma, simul tota Trinitas regenerat, quæ unus et solus est Deus. Propterea de fidelibus Joannes dicit : Qui non ex sanguinibus, ne que ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt (Joan. i, 13). Est in nobis carilas Patris, quia (al. de qua) dicit Paulus : Commendat autem suam caritatem Deus in nobis;

父使人重生，子使人重生，聖靈使人重生；因為當洗禮奉父、子、聖靈的名施行時，各人便藉那位——就是他所奉之名的那一位——重生。所以當洗禮奉三位一體的名施行時，那既為獨一真神的全然三位一體便一同使人重生。因此論到信徒，約翰說：「這等人不是從血氣生的，不是從情慾生的，也不是從人意生的，乃是從神生的」（約翰福音一13）。在我們裡面有父的慈愛，保羅論到這事說：「惟有基督在我們還作罪人的時候為我們死，神的愛就在此向我們顯明了；」

The Father regenerates, the Son regenerates, the Holy Spirit regenerates; because when baptism is given in the name of the Father, and of the Son, and of the Holy Spirit, each one is regenerated by Him in whose name he is baptized. When therefore baptism is given in the name of the Trinity, the whole Trinity, which is the one and only God, together regenerates. Therefore concerning the faithful John says: 'Who were born not of bloods, nor of the will of the flesh, nor of the will of man, but of God' (John 1:13). There is in us the love of the Father, of which Paul says: 'But God commendeth His love toward us;'

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quoniam si, cum adhuc peccatores essemus, Christus pro nobis mortuus est, multo igitur magis justificati nunc in sanguine ip sius salvi erimus ab ira per ipsum (Rom. V, 8, 9). Est in nobis etiam carilas Christi, dicente Apostolo : Quis nos separabit a caritate Christi (Rom. VIII, 35)? a Et alio loco : Scire etiam supereminentem Scientiæ cari tatem Christi, ut impleamini in omnem plenitudinem Dei (Ephes. HI, 19). Eadem est in nobis etiam cari tas Spiritus sancti, de qua Paulus dicit: Obsecro igi cur vos, 142 fratres, per Dominum nostrum Jesum Christum, et per caritatem Spiritus sancti (Rom. xv, 30). Et alio loco :

「因我們還作罪人的時候，基督就為我們死，現在我們既靠著祂的血稱義，就更要藉著祂免去神的忿怒」（羅馬書五8至9）。在我們裡面也有基督的慈愛，使徒說：「誰能使我們與基督的愛隔絕呢？」（羅馬書八35）。又在別處說：「並知道這超過人所能測度的、基督的愛，便叫神一切所充滿的，充滿了你們」（以弗所書三19）。在我們裡面也有那同樣的聖靈的慈愛，保羅論到這事說：「弟兄們，我藉著我們主耶穌基督，又藉著聖靈的愛，勸你們」（羅馬書十五30）。又在別處：

'for if, when we were yet sinners, Christ died for us, much more then, being now justified by His blood, shall we be saved from wrath through Him' (Rom. 5:8-9). There is in us also the love of Christ, the Apostle saying: 'Who shall separate us from the love of Christ?' (Rom. 8:35). And in another place: 'To know also the love of Christ which surpasses knowledge, that ye may be filled unto all the fulness of God' (Eph. 3:19). The same is in us also the love of the Holy Spirit, concerning which Paul says: 'I beseech you therefore, brethren, by our Lord Jesus Christ, and by the love of the Holy Spirit' (Rom. 15:30). And in another place:

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Caritas Dei diffusa est in cordibus nostris per Spiritum sanctum qui datus est nobis (Rom. v, 5). Et denuo dicit: Fructus autem Spiritus est ea. riMas, gaudium, pax (Galat. v, 22). Habitat in nobis Pater, habitat Filius, habitat Spiritus sanctus, quia scri; tum est: Inhabitabo in illis, et inambulabo (II Cor. vi, 16). De Filio quoque dicit Apostolus : In in teriore homine habitare Christum, per fidem, in cordi bus vestris (Ephes. III, 16, 17). Spiritum quoque san ctum his verbis in nobis habitare confirmat : Nescitis quia templum Dei estis, et Spiritus Dei habitat in vo bis (/ Cor. III, i6j ?

「所賜給我們的聖靈，將神的愛澆灌在我們心裡」（羅馬書五5）。他又說：「聖靈所結的果子，就是仁愛、喜樂、和平」（加拉太書五22）。父住在我們裡面，子住在我們裡面，聖靈住在我們裡面，因為經上記著：「我要在他們中間居住，在他們中間往來」（哥林多後書六16）。論到子，使徒也說：「使基督因你們的信，住在你們心裡，就是內心的人」（以弗所書三16至17）。他也用這些話確定聖靈住在我們裡面：「豈不知你們是神的殿，神的靈住在你們裡頭嗎？」（哥林多前書三16）。

'The love of God is shed abroad in our hearts by the Holy Spirit who is given to us' (Rom. 5:5). And again he says: 'But the fruit of the Spirit is love, joy, peace' (Gal. 5:22). In us dwells the Father, dwells the Son, dwells the Holy Spirit, because it is written: 'I will dwell in them, and walk in them' (2 Cor. 6:16). Concerning the Son also the Apostle says: 'That Christ may dwell by faith in your hearts in the inner man' (Eph. 3:16-17). The Holy Spirit too he affirms to dwell in us in these words: 'Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?' (1 Cor. 3:16).

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Et, ut ostenderet eumdem esse Spiritum Dei qui Spiritus sanctus est, Timotheum sic admonet dicens : Bonum depositum custodi per Spiritum sanctum qui habitat in nobis (II Tim. I, 14). Dat graliam Pater, dat gratiam Filius, dat gratiam Spiritus sanctus, sicut prædicator veritatis, Christo in se loquente, testatur : Gratia vobis et pax a Deo Patre nostro, et Domino Jesu Christo (Rom. I, 7). De Spiritu quoque sanclo scriptum est in Actibus apo stolorum, cum Petrus ad docendum Cornelium ab ipso Spiritu mitteretur : Loquente autem Petro verba hæc, cecidit Spiritus sanctus super omnes qui audiebant verbum, et obstupuerunt ex circumcisione fideles qui venerant cum Petro;

為要顯明那位是神的靈的，就是聖靈，他這樣勸勉提摩太說：「你要靠著那住在我們裡面的聖靈，牢牢守著所託付你的善道」（提摩太後書一14）。父賜恩典，子賜恩典，聖靈賜恩典，正如真理的傳道者——基督在他裡面說話——所見證的：「願恩惠、平安從我們的父神並主耶穌基督歸與你們」（羅馬書一7）。論到聖靈，使徒行傳中也記著，當彼得受那靈自己差遣去教導哥尼流時：「彼得還說這話的時候，聖靈降在一切聽道的人身上，那些奉割禮、和彼得同來的信徒，都驚奇；」

And, to show that the same is the Spirit of God who is the Holy Spirit, he thus admonishes Timothy, saying: 'Keep the good deposit through the Holy Spirit who dwelleth in us' (2 Tim. 1:14). The Father gives grace, the Son gives grace, the Holy Spirit gives grace, as the preacher of truth, Christ speaking in him, testifies: 'Grace to you and peace from God our Father, and from the Lord Jesus Christ' (Rom. 1:7). Concerning the Holy Spirit also it is written in the Acts of the Apostles, when Peter was sent by the Spirit Himself to teach Cornelius: 'And while Peter yet spoke these words, the Holy Spirit fell on all who heard the word, and the faithful of the circumcision who had come with Peter were astonished;'

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quia et in nationes gratia Spiri tus sancti effusa est (Act. x, 44, 45). Sumus templum Patris, sumus templum'Filii, sumus templum Spiri tus sancti, sicut b Paulo doctore didicimus, qui ait : Vos enim estis templum Dei vivi (IlCor. VI, 15). Et alio loco : Siquis autem templum Dei violaverit, disperdet iI tum Deus: templum enim Dei sanctum est, quod estis vos (I Cor. III, 17); Filii quoque templum sumus, cujus domus sumus. Nam et ipse Filius templum domum vocavit, dicente evangelista : Ascendit Jesus Hiero solymam, et invenit in templo vendentes boves et oves (Joan. II, 13 et seq.), elc. Quos cum de templo proti nus ejecisset, vendentibus columbas dixit:

「因為聖靈的恩賜也澆灌在外邦人身上」（使徒行傳十44至45）。我們是父的殿，我們是子的殿，我們是聖靈的殿，正如我們從我們的教師保羅所學的，他說：「因為我們是永生神的殿」（哥林多後書六16）。又在別處說：「若有人毀壞神的殿，神必要毀壞那人；因為神的殿是聖的，這殿就是你們」（哥林多前書三17）；我們也是子的殿，我們是祂的家。因為子自己也稱殿為家，正如福音書作者所說：「耶穌上耶路撒冷去，看見殿裡有賣牛羊的」（約翰福音二13以下）等等。祂立時把他們趕出殿去，對賣鴿子的說：

'because that on the Gentiles also was poured out the grace of the Holy Spirit' (Acts 10:44-45). We are the temple of the Father, we are the temple of the Son, we are the temple of the Holy Spirit, as we have learned from Paul our teacher, who says: 'For ye are the temple of the living God' (2 Cor. 6:16). And in another place: 'But if any man defile the temple of God, him shall God destroy: for the temple of God is holy, which ye are' (1 Cor. 3:17). We are also the temple of the Son, whose house we are. For the Son Himself also called the temple a house, the evangelist saying: 'Jesus went up to Jerusalem, and found in the temple those that sold oxen and sheep' (John 2:13ff.), etc. And when He had straightway cast them out of the temple, He said to those that sold doves:

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Auferte ista hinc, et nolite facere domum Patris mei domum negotiationis (Ibid., 16). Similiter David id (al. idem) esse templum Dei quod domum in psalmis ostendit, dicens : Ego autem in multitudine misericordiæ tuto introibo in domum tuam; adorabo ad templum san ctum tuum in timore tuo (Psal. v, 8). Cum hoc ergo sit templum Dei quod domus Dei, templum nos Filii demonstrat Apostolus, cujus nos domum, ita scribens Hebræis, appellat: Christus autem tanquam filius in domo sua, quæ domus nos sumus, siquidem fiduciam et gloriam spei usque ad finem firmam retineamus (Hebr. nt, 6). Nam et ipsum corpus Filii, et domum Scriptura sancta nominavit et templum, cum dicit Salomon :

「把這些東西拿去，不要將我父的殿當作買賣的地方」（同上16）。同樣，大衛在詩篇中顯明神的殿與那家是同一的，說：「至於我，我必憑你豐盛的慈愛進入你的居所；我要存敬畏你的心向你的聖殿下拜」（詩篇五8）。所以既然這神的殿就是神的家，使徒便指明我們是子的殿，我們是祂的家，他這樣寫信給希伯來人，稱我們說：「但基督為兒子，治理神的家；我們若將可誇的盼望和膽量堅持到底，便是祂的家了」（希伯來書三6）。因為子的身體本身，聖經也稱之為家，又稱之為殿，正如所羅門所說：

'Take these things hence, and make not my Father's house a house of merchandise' (Ibid., 16). Likewise David shows in the psalms that the temple of God is the same as the house, saying: 'But as for me, in the multitude of Thy mercy I will come into Thy house; I will worship toward Thy holy temple in Thy fear' (Ps. 5:8). Since therefore this is the temple of God which is the house of God, the Apostle shows us to be the temple of the Son, whose house we are, thus writing to the Hebrews, he calls us: 'But Christ as a son over His own house; whose house are we, if we hold fast the confidence and glory of the hope firm unto the end' (Heb. 3:6). For the very body of the Son also, Holy Scripture named both a house and a temple, when Solomon says:

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Sapientia ædificabit sibi domum (Prov. IX, 1); et evangelista huic sensui concordans ait: Ipse autem dicebat de templo corporis sui (Joan. II, 21). Si ergo quod corpus est Christi templum est Christi, nos quoque templum ejus sumus, quos corpus cjus esse confirmat Apostolus, dicens ; Vos estis corpus Christi, et membra (I Cor. III, 27). Templum etiam Spiritus sancti nos esse manifeste commemorat, Nescitis, inquiens, quia membra vestra templum d eat Spiritus sancti, qui in vobis est, quem habetis a Deo (I Cor. VI, 19)? Ubi eum Deum quoque monstravit, ista 143 subjiciens : Et non estis vestri: empti enim estis pretio magno; glorificate igitur, et portate Deum in corpore vestro (Ibid., 15).

「智慧建造房屋」（箴言九1）；福音書作者也與這意思相合，說：「但祂這話是以祂的身體為殿」（約翰福音二21）。所以，那作為基督身體的既是基督的殿，我們也是祂的殿，因為使徒確定我們是祂的身體，說：「你們就是基督的身子，並且各自作肢體」（哥林多前書十二27）。他也明明記著我們是聖靈的殿，說：「豈不知你們的身子就是聖靈的殿嗎？這聖靈是從神而來，住在你們裡頭的，你們是有從神而來的聖靈」（哥林多前書六19）。他在那裡也顯明聖靈是神，補充這些話說：「並且你們不是自己的人，因為你們是重價買來的；所以要在你們的身子上榮耀神，並在身子上帶著神」（同上15）。

'Wisdom hath built herself a house' (Prov. 9:1); and the evangelist, agreeing with this sense, says: 'But He spoke of the temple of His body' (John 2:21). If therefore that which is the body of Christ is the temple of Christ, we also are His temple, whom the Apostle affirms to be His body, saying: 'Ye are the body of Christ, and members' (1 Cor. 12:27). He also plainly records us to be the temple of the Holy Spirit, saying: 'Know ye not that your members are the temple of the Holy Spirit, who is in you, whom ye have from God?' (1 Cor. 6:19). Where he also showed Him to be God, adding these things: 'And ye are not your own: for ye are bought with a great price; glorify therefore and bear God in your body' (Ibid., 15).

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Hoc tameh templum Spiritus sancti membra Christi esse testatur, dicens: Nescitis quia corpora vestra membra Christi sunt? Dicatur igitur si coelorum virtutem potuit firmare qui non est Deus? si potest vivificare qui non est Deus? si potest in baptismatis regeneratione sanctificare qui non est Deus? si potest caritatem tribuere qui non est Deus? si potest in credentibus habitare qui non est Deus? si potest gratiam dare qui non est Deus? si potest templum membra Chrisli habere qui non est Deus? et digne Spiritus sanctus negabitur Deus. Rursus dicatur si ea quæ de Spiritu sancto commemorata sunt potest aliqua creatura iacere? et digne Spiritus sanctus dicetur creatura.

然而他見證這聖靈的殿就是基督的肢體，說：「豈不知你們的身子是基督的肢體嗎？」所以且說：那不是神的，怎能堅立諸天的能力呢？那不是神的，怎能賜生命呢？那不是神的，怎能在洗禮的重生中使人成聖呢？那不是神的，怎能賜下慈愛呢？那不是神的，怎能住在信徒裡面呢？那不是神的，怎能賜恩典呢？那不是神的，怎能以基督的肢體為自己的殿呢？若真如此，聖靈就理當被否認為神。再者，且說：有甚麼受造之物能行那些關於聖靈所述說的事呢？若真如此，聖靈就理當被稱為受造之物。

Yet this temple of the Holy Spirit he testifies to be the members of Christ, saying: 'Know ye not that your bodies are the members of Christ?' Let it therefore be said whether He could establish the power of the heavens who is not God? whether He can give life who is not God? whether He can sanctify in the regeneration of baptism who is not God? whether He can bestow love who is not God? whether He can dwell in believers who is not God? whether He can give grace who is not God? whether He can have as His temple the members of Christ who is not God? then worthily shall the Holy Spirit be denied to be God. Again let it be said whether any creature can do those things which have been recounted concerning the Holy Spirit? then worthily shall the Holy Spirit be called a creature.

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Si autem hæc creaturæ possibilia nunquam fuerunt, et inveniuntur In Spiritu sancto, quæ tamen soli competunt Deo, non debemus naturaliter diversum a Patre Filioque dicere, quem in operum potentia diversum non pos sumus invenire. Ac sic ex unitate operis unitas est agnoscenda virtutis; nec quisquam dubitet Patrem, et Filium, et Spiritum sanctum, personarum Trinitate servata, unum Deum naturaliter dicere, qui potuit universa sola voluntate condere, qui cuncta potest virtutis omnipotentia gubernare, qui omnia potest immensitate divinitatis implere. CAPUT XXXVI. Peroratio ad regem Trasimundum Arianum.

但若這些事對受造之物從來都是不可能的，卻在聖靈裡被尋見——這些惟獨屬於神的事——我們就不當說聖靈本性上與父和子不同，因為在作為的能力上我們找不出祂有何不同。這樣，從作為的合一，就當承認能力的合一；也不要有人遲疑而不稱父、子、聖靈——在保守三個位格的情況下——本性上為獨一的神，就是那能單憑意志創造萬有、能以全能的權柄治理萬有、能以神性的無限充滿萬有的那位。第三十六章。向亞流派的特拉西蒙王的結語勸言。

But if these things were never possible to a creature, and are found in the Holy Spirit—things which belong to God alone—we ought not to call Him naturally different from the Father and the Son, whom in the power of works we cannot find to be different. And thus from the unity of work the unity of power is to be acknowledged; nor let anyone doubt to call the Father, and the Son, and the Holy Spirit—the Trinity of persons being preserved—one God by nature, who was able to create all things by will alone, who can govern all things by the omnipotence of His power, who can fill all things by the immensity of His divinity. CHAPTER 36. Peroration to King Trasimundus the Arian.

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Haec, ut Dominus dedit, clementissime rex, malui tuæ pietati scribere quam omnimodis reticere, ne , silendo, aut æstimarer superbus, aut de fidei nostræ veritate putarer ambiguus, cum Ecclesiam catholi cam solam Christus columbam suam voluerit appel- larj, dicens : Una est columba mea, una est dilecta mea (Cant. VI, 8). In quo columbae nomine caritas et simplicitas designatur (al. designantur). Sola autem yeram possidet caritatem, quæ Filium Dei quem dili git, non dicit in divinitate minorem, sed Patri fate tur aequalem. Sola vero possidet veritatem simplici- tatis, quæ unam veram et simplicem credit substan tiam Trinitatis.

至仁慈的王啊，這些事，正如主所賜的，我寧願寫給您的虔誠，而不願全然緘默，免得因緘默或被視為驕傲，或被認為對我們信仰的真理心存疑惑；因為基督願意單稱大公教會為祂的鴿子，說：「我的鴿子只有一個，我的完全人只有一個」（雅歌六9）。在這鴿子的名稱裡，指的是慈愛與純一。惟有那不說她所愛的神的兒子在神性上較小、卻承認祂與父同等的，才擁有真實的慈愛。惟有那相信三位一體的本質是獨一、真實、純一的，才擁有純一的真理。

These things, most clement king, as the Lord granted, I preferred to write to your piety rather than to keep wholly silent, lest, by keeping silence, I should either be esteemed proud, or be thought doubtful concerning the truth of our faith; since Christ has willed to call the Catholic Church alone His dove, saying: 'One is my dove, one is my beloved' (Cant. 6:9). In which name of the dove love and simplicity are signified. But she alone possesses true love, who says that the Son of God, whom she loves, is not less in divinity, but confesses Him equal to the Father. And she alone possesses the truth of simplicity, who believes the substance of the Trinity to be one, true, and simple.

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Oramus autem Deum, ut aures de mentiæ tuæ verbo veritatis placidas reddat, et pio cordi tuo lumen sapientiae spiritalis infundat, ut Fi lium Dei Deum, et Dominum nostrum Jesum Chri stum sic honorifices, sicut honorificas Patrem : me retur enim hoc a te, ut eum qui te fecit Patre tuo meliorem, Patri suo secundum divinam naturam fa tearis æqualem. Quaeso, gloriose rex, ut in te consi- deres largitatem divini muneris, et potestatem non minuas largitoris; ut qui tibi temporale donavit re gnum, donet etiam sempiternum. Ipse enim dicit : Eo. qui me glorificant, glorificabo (I Reg. II, 50). Quod ipsa Trinitas faciat, quæ unus et verus est Deus:

但我們祈求神，使您仁慈的耳朵樂於聽從真理的話語，並將屬靈智慧的光傾注在您虔敬的心中，好叫您尊敬那位神的兒子、我們的主耶穌基督，如同您尊敬父一樣：因為祂配得您如此，就是要您承認那位使您比您父親更好的，按神聖的性情與祂自己的父同等。榮耀的王啊，我懇求您思想您裡面神恩賜的豐厚，不要減損那賜予者的權能；好叫那位賜您短暫國度的，也賜您永恆的國度。因為祂自己說：「尊重我的，我必尊重他」（撒母耳記上二30）。願那既為獨一真神的三位一體成全此事：

But we pray God to render the ears of your clemency favourable to the word of truth, and to pour into your pious heart the light of spiritual wisdom, that you may honour the Son of God, God, and our Lord Jesus Christ, even as you honour the Father: for He deserves this of you, that you should confess Him, who made you better than your father, to be equal to His own Father according to the divine nature. I ask, glorious king, that you consider in yourself the bounty of the divine gift, and diminish not the power of the Giver; that He who has given you a temporal kingdom may give also an eternal one. For He Himself says: 'Them that glorify me I will glorify' (1 Sam. 2:30). Which may that Trinity do, which is the one and true God:

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Qui potest omnia (acere supra quam petimus aut intel ligimus (Ephes. III, 20) ; ex ipso enim, et per ipsum, * et in ipso sunt omnia (Rom. xi, 36). Ipsi gloria in saecula sæculorum. Amen.

就是那位能照著我們所求所想的，充充足足成就一切超過我們所求所想的（以弗所書三20）；因為萬有都是本於祂、倚靠祂、歸於祂（羅馬書十一36）。願榮耀歸與祂，直到世世代代。阿們。

He who is able to do all things above what we ask or understand (Eph. 3:20); for of Him, and through Him, and in Him are all things (Rom. 11:36). To Him be glory unto the ages of ages. Amen.

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