1102# 启18:3.“因为所有民族都喝了她淫乱烈怒的酒”表示因可怕的邪恶之虚假而对天堂和教会的良善的一切事物的玷污。这从前面的解释（参看AE881节）清楚可知，那里有同样的话。在那里，经上说“她叫所有民族都喝了”，但在此处，经上说：“所有民族都喝了。”
（关于《亚他那修信经》续）
至于由亚他那修所撰写，被尼西亚会议确认的三位一体教义，该教义的表述使得人们在阅读它的时候，会留下一个清晰的概念，即：有三个位格，因而有三位同等的神，但又会留下一个模糊的概念，即：神为一；然而，如前所述，一神的思维观念是主要向人打开天堂的，而另一方面，三神观却关闭天堂。当人们阅读这亚他那修教义时，该教义会留下一个清晰的概念，即：有三个位格，因而有三位同等的神；正是这同等的三位一体产生了有一位神的思维。让各人都仔细思考这个问题，考虑一下他是否有别的想法。因为《亚他那修信经》以确定无疑的话说：“父一位，子一位，圣灵亦一位。父不受造，无限，永恒，全能，是神，是主。”子也是如此，圣灵同样如此。还说：“父非由谁作成；子受生于父；圣灵从二者发出。因此，有一父，一子，一圣灵。在此三位一体中，三位乃均永恒，而同等。”根据这些话，没有人会想到别的，只会想到有三位神。连亚他那修本人和尼西亚会议，也不会想到别的，这从插入该教义的这些话明显看出来：“依基督真道，我等不得不认每位独为神，独为主。依大公教，我等不得谓神有三，亦不得谓主有三。”这些话只能理解为可以承认，但不可以说三神和主；或可以思想，但不可以说有三神和主。
1102. Because of the wine of the anger of her whoredom all nations have drunk.- That this signifies the adulteration of all things of the good of heaven and the church by dreadful falsities of evil, is evident from the explanation given above (n. 881), where similar words occur; it is there said, that she made all nations drink, but here that all nations drank.
Continuation concerning the Athanasian Creed.- We now proceed to the doctrine of the Trinity, which was written by Athanasius, and confirmed by the Council of Nice. This doctrine is so formulated that it leaves, when read, a clear idea that there are three persons, and therefore that there are three co-ordinate Gods, but an obscure idea that God is one, when yet, as stated above, heaven is primarily opened to man by the idea of his thought concerning God, while, on the other hand, the idea of three Gods closes heaven.
This Athanasian doctrine leaves, when read, a clear idea that there are three persons, and therefore that there are three coordinate Gods; and that it is this co-ordinate Trine that gives rise to the thought that there is one God. Let each one meditate upon the matter and consider whether he thinks otherwise about it. For it is said, in the Athanasian Creed, in unmistakeable words, that "There is one person of the Father, another of the Son, and another of the Holy Spirit. The Father is uncreate, infinite, eternal, omnipotent, God, and Lord, so likewise is the Son, and so likewise is the Holy Spirit." Also, "The Father was made and created of none, the Son was born of the Father, and the Holy Spirit proceedeth from both. Thus there is one Father, one Son, and one Holy Spirit. And in this Trinity all the three persons are together eternal, and are altogether equal." No one from these words can think otherwise than that there are three Gods. Neither Athanasius himself nor the Nicene Council could think differently, as is evident from the following words inserted in the doctrine: "As we are obliged by the Christian verity to acknowledge every person by himself to be God and Lord, so we are forbidden by the Christian faith to say that there are three Gods and three Lords." This cannot be understood in any other sense, than that it is allowable to acknowledge but not to name three Gods and Lords; or to think of but not to say that there are three Gods and Lords.
1102. Verse 3. For of the wine of her whoredom all nations have drunk, signifies the adulteration of all things of the good of heaven and the church by direful falsities of evil. This is evident from what has been explained above (n. 881), where there are like words. It is there said that "she made all nations to drink," but here that "all nations have drunk."
(Continuation respecting the Athanasian Faith.)
Now as to the doctrine of the Trinity that was written by Athanasius, and established by a council at Nice. This doctrine is such that when it is read it leaves a clear idea that there are three Persons, and thus that there are three unanimous Gods, but an obscure idea that God is one; and yet, as has been said above, the idea of thought of one God is what primarily opens heaven to man, and on the other hand the idea of three Gods closes heaven. Whether this Athanasian doctrine, when it has been read, leaves a clear idea that there are three Persons, and thus three unanimous Gods, and whether this unanimous Trinity gives rise to the thought that there is one God, let everyone consider from his own thought about it. For it is said in the Athanasian Faith in plain words, "There is one Person of the Father, another of the Son, and another of the Holy Spirit. The Father is uncreate, infinite, eternal, Almighty, God, Lord." Likewise is the Son, and likewise the Holy Spirit. Also, "The Father was made and created of none; The Son was born of the Father; And the Holy Spirit proceedeth from both.
Thus there is one Father, one Son, and one Holy Spirit. And in this Trinity the whole three Persons are co-eternal and co-equal." From all this no one can think otherwise than that there are three Gods; neither could Athanasius nor the Nicene Council think otherwise; as is evident from these words inserted in the doctrine, "Like as we are compelled by the Christian verity to acknowledge every Person by Himself to be God and Lord, yet we cannot from Christian faith make mention of three Gods or three Lords." This cannot be understood otherwise than that it is allowable to acknowledge three Gods and Lords, but not to name them, or that it is allowable to think that there are three Gods and Lords, but not to say it.
1102. [Vers. 3.] "Quia ex vino [irae] scortationis ejus biberunt omnes gentes." - Quod significet adulterationem omnium boni caeli et ecclesiae per dira falsa mali, constat ex illis quae supra (n. 881) explicata sunt, ubi similia verba; ibi quod "potaverit omnes gentes", hic quod "biberint omnes gentes."
(Continuatio de Fide Athanasiana.)
Nunc ad doctrinam Trinitatis, quae ab Athanasio conscripta est, et a Concilio in Nicaea confirmata; haec talis est ut, dum perlecta est, relinquat ideam claram quod tres Personae sint, et inde quod tres Dii unanimes sint; at ideam obscuram quod Deus unus sit: cum tamen, ut supra dictum est, idea cogitationis de uno Deo primario aperiat homini caelum, et vicissim idea trium Deorum claudat caelum. Quod doctrina illa Athanasiana, dum perlecta est, relinquat ideam claram quod tres Personae sint, et inde quod tres Dii unanimes sint, et quod Trinum unanimum faciat cogitationem quod unus Deus sit, consulat se quisque, num aliud cogitet. Dicitur enim in Fide Athanasiana apertis Verbis, "..Est una Persona Patris, alia Filii, et alia Spiritus Sancti.... ..Pater est increatus, .... infinitus, .... aeternus, .... omnipotens, .... Deus, .... Dominus"; Similiter est Filius, et similiter Spiritus Sanctus: tum, "Pater a nullo factus et creatus est, .... Filius...a Patre.... natus est; Et Spiritus Sanctus" ab utroque "procedens. Ita est unus Pater, .... unus Filius, .... et unus Spiritus Sanctus.... ; Et in hac Trinitate.... sunt omnes tres Personae..simul aeternae, et sunt prorsus aequales." Ex his nemo aliud cogitare potest quam quod tres Dii sint; nec aliud potuit ipse Athanasius, et quoque Concilium Nicaenum; ut patet ex his verbis Doctrinae insertis, "..Sicut ex Christiana veritate obligati sumus agnoscere unamquamque Personam per Se esse Deum ac Dominum, Usque non possumus ex Christiana fide nominare tres Deos et tres Dominos"; quod non aliter intelligi potest quam quod liceat agnoscere tres Deos et Dominos, sed non nominare; aut quod liceat cogitare tres Deos et Dominos, sed non dicere.