----中文待译----
1091. After these things.- That this signifies after the Last Judgment had been accomplished upon those who are meant by the harlot, is evident from what follows in this chapter, namely, from the exclamation of the angel who had descended out of heaven, that Babylon the great was fallen, and had become "the habitation of demons, the hold of every unclean spirit, and of every unclean and hateful bird," by which is meant its destruction, thus the Last Judgment. It is also evident from what follows, for those who stood afar off for fear of her torment said, "Woe, woe, the great city, Babylon, the strong city! for in one hour her judgment is come" (verses 10, 15, 16, 19); and from the rest. But that which was to take place after this, that is, after the Last Judgment upon them, is related in this chapter, namely, that their religion would be altogether condemned, and never rise again.
But these things must be understood in this way, that that religion will indeed prevail in the world, because the love of ruling is so implanted in every one that it cannot be eradicated, and as long as that love remains that religion cannot cease to exist in the world. But yet in the spiritual world, into which every one comes after death, it will come to an end, for then all those who are of that religion, and have exercised dominion from the delight of the love of ruling, do not make heavens for themselves, as it were in the world of spirits, as they used to do previously, which is in the midst between heaven and hell, and remain there for a time, but as soon as they come there, they are sent away, and cast into their own hells. This is meant by the destruction of Babylon, predicted not only here in the Apocalypse, but also in many places in the prophets.
Since the Babylonians have transferred (transtulerunt) the Lord's power over heaven and the church to the pope, whom they call the successor of Peter, and therefore the vicar of the Lord, saying that power over heaven and hell was transferred by the Lord to Peter, and that it was not the Divine power of the Lord, but His human power given to Him by God, the Father, therefore at the end of the articles of this chapter I intend to show that the Lord also as to His Human was God, that is, that His Human was Divine. It follows from this that the Babylonians have transferred His Divine power to him, whom they call the Lord's vicar, and thus that they have made him a god upon earth, and that he has made his ministers gods; a thing that cannot but be abhorrent. First, then, at the end of the articles, we shall examine the doctrine of the Trinity accepted throughout the entire Christian world, and which was published by decree of the Council of Nice as the Creed of Athanasius, or the Athanasian Faith. Here the creed itself, as taken from the decree of the council, and read in England, shall be quoted in full.
THE ATHANASIAN CREED.
[2] "Whosoever would be saved it is altogether necessary for him to hold the Catholic Faith. Which faith, unless every one do keep whole and entire without doubt, he shall perish everlastingly. The Catholic faith is this:- That we worship one God in Trinity, and Trinity in Unity; neither commingling the persons, nor separating the substance (essence), since there is one person of the Father, another of the Son, and another of the Holy Spirit, but the Divinity of the Father, of the Son, and of the Holy Spirit, is one and the same, the glory equal, and the majesty co-eternal. Such as the Father is, such is the Son, and such is the Holy Spirit. The Father is uncreate, the Son is uncreate, and the Holy Spirit is uncreate. The Father is infinite, the Son infinite, and the Holy Spirit infinite. The Father eternal, the Son eternal, and the Holy Spirit eternal: And yet there are not three eternals, but one eternal; and there are not three infinites, nor three uncreate, but one uncreate, and one infinite. In like manner as the Father is omnipotent, so the Son is omnipotent, and the Holy Spirit is omnipotent; and yet there are not three omnipotents, but one omnipotent. As the Father is God, so the Son is God, and the Holy Spirit is God; and yet there are not three Gods, but one God. Although the Father is Lord, the Son is Lord, and the Holy Spirit is Lord, still there are not three Lords, but one Lord. For as we are compelled by the Christian verity, to acknowledge every person by himself to be God and Lord, yet are we forbidden by the Catholic religion to say that there are three Gods or three Lords (according to others, we cannot, from the Christian faith, make mention of three Gods or three Lords). The Father was made of none, neither created nor born. The Son is of the Father alone, neither made, nor created, but born. The Holy Spirit is of the Father and of the Son, neither made, created, nor born, but proceeding. Thus there is one Father, not three Fathers, one Son, not three Sons, one Holy Spirit, not three Holy Spirits. And in this Trinity none is before or after another, none is greater or less than another; but the whole three persons are together eternal, and are altogether equal. So that in all things, as was before said, the Unity in Trinity, and the Trinity in Unity, is to be worshipped. (According to others, three Persons in one Godhead, and one God in three Persons, is to be worshipped.) Wherefore, whosoever would be saved, must thus think of the Trinity. It is also further necessary to salvation, that he believe rightly the incarnation of our Lord Jesus Christ. (According to others, that he constantly believe that our Lord Jesus Christ is truly man.) Since the true faith is, that we believe and confess, that our Lord Jesus Christ, the Son of God, is God and Man; God of the substance (or essence; according to others, nature) of the Father, born before the world, and Man of the substance (according to others, nature) of the mother, born in the world; perfect God and perfect man, consisting of a rational soul and a human body; equal to the Father as to the Divine, and inferior to (according to others, less than) the Father as to the Human. Who, although God and man, yet they are not two, but one Christ; one, not by conversion of the Divine Essence into the Human (of the Godhead into body), but by the taking of the Human Essence into the Divine (into God); one altogether, not by commixture of essence (of substance), but by unity of person (according to others, because they are one person). Since as the rational soul and body are one man, so God and man is one Christ. Who suffered for our salvation, descended into hell, and re-ascended on the third day from the dead; and He ascended into heaven, and sitteth on the right hand of the Father God Almighty; whence he is about to come to judge the quick and the dead. At whose coming all men shall rise again with their bodies; and they that have done good things shall enter into life eternal, and they that have done evil things, into eternal fire. This is the Catholic faith, which, unless a man believe faithfully, he cannot be saved. Glory to God the Father and Son and Holy Spirit. As it was in the beginning, is now, and shall be forever, world without end. Amen."
1091. Verse 1. After these things signifies what was done after the Last Judgment upon those meant by the "harlot." This is evident from what follows in this chapter, namely, from the cry of the angel that came down out of heaven, that Babylon the great had fallen, and had become "a habitation of demons, a hold of every unclean spirit, and a hold of every unclean and hateful bird," which means its downfall, thus the Last Judgment; also from what follows that they who stood afar off on account of the fear of her torment said, "Alas, alas, the great city Babylon, the strong city, for in one hour her judgment is come" (verses 10, 15, 16, 19), and from the rest. But what was to be done after this, that is, after the Last Judgment upon these, is related in this chapter, namely, that their religious persuasion would be wholly condemned, nor would it ever rise again to eternity. But this must be thus understood, that this religious persuasion will continue in the world, because the love of ruling is so implanted in everyone that it cannot be rooted out, and so long as that love is present it is impossible for that religious persuasion to come to an end in the world; and yet in the spiritual world, into which everyone comes after death, it will come to an end, for then all who are of that religion and have exercised dominion from the delight of the love of ruling, do not as they previously did, make for themselves seeming heavens in the world of spirits, which is in the midst between heaven and hell, and dwell there for a time, but as soon as they arrive there they are sent away and cast into their hells. This is what is meant by the destruction of Babylon, as predicted both here in Revelation, and in many passages in the prophets. Since the Babylonians have transferred the Lord's authority over heaven and the church to their chief pontiff, whom they call the successor of Peter, and thus the vicar of the Lord, declaring that the authority over heaven and hell was transferred by the Lord to Peter, and that it was not the Lord's Divine authority but His human authority given Him from God the Father, I will show at the end of the articles of this chapter that the Lord even as to His Human was God, that is, that His Human was Divine; and from this it follows that the Babylonians did transfer His Divine authority to him whom they call the Lord's vicar, and thus they have made him God upon earth, and that he has made his ministers deities, which can be nothing else than horrible. In the first place, then, at the end of the articles the doctrine of the Trinity that is accepted in the whole Christian world, and is called the Creed of Athanasius, also the Athanasian Faith, according to the decree of the Council of Nice, shall be examined; and here the creed itself, as adopted in England from the decree of the council, shall be quoted entire.
THE ATHANASIAN SYMBOLIC FAITH
[2] "Whosoever will be saved, before all things it is necessary that he hold the Catholic faith;
Which faith except everyone shall keep it whole and entire, without doubt he shall perish everlastingly.
The Catholic faith is this:
That we worship one God in Trinity, and Trinity in Unity;
Neither confounding the Persons, nor dividing the substance (essence).
For there is one Person of the Father, another of the Son, and another of the Holy Spirit;
But the Godhead of the Father, of the Son, and of the Holy Spirit, is one and the same, the glory equal, and the majesty co-eternal.
Such as the Father is, such is the Son, and such is the Holy Spirit.
The Father is uncreate, the Son is uncreate, and the Holy Spirit is uncreate.
The Father is infinite, the Son infinite, and the Holy Spirit infinite.
The Father eternal, the Son eternal, and the Holy Spirit eternal.
And yet there are not three eternals, but one eternal;
Also there are not three infinites, nor three uncreates, but one uncreate and one infinite.
So likewise the Father is Almighty, the Son Almighty, and the Holy Spirit Almighty;
And yet there are not three Almighties, but one Almighty.
As the Father is God, so the Son is God, and the Holy Spirit is God;
And yet there are not three gods, but one God.
So likewise the Father is Lord, the Son is Lord, and the Holy Spirit is Lord;
And yet there are not three lords, but one Lord.
For like as we are compelled by the Christian verity to acknowledge every Person by Himself to be God and Lord;
So we are forbidden by the Catholic religion to say there be three gods or three lords (others, we cannot from the Christian faith make mention of three gods or of three lords.)
The Father was made of none, neither created nor begotten;
The Son is of the Father alone, not made nor created, but begotten.
The Holy Spirit is of the Father and of the Son, neither made, nor created, nor begotten, but proceeding.
So there is one Father, not three Fathers; one Son, not three Sons; one Holy Spirit, not three Holy Spirits.
And in this Trinity none is before or after another; none is greater or less than another;
But the whole three Persons are co-eternal and co-equal. So that in all things, as before said, the Unity in Trinity, and the Trinity in Unity is to be worshiped (others, three Persons in one Godhead, and one God in three Persons is to be worshiped.)
He, therefore, that will be saved must thus think of the Trinity.
Furthermore, it is necessary for salvation that he believe rightly the incarnation of our Lord Jesus Christ (others, that he constantly believe that our Lord Jesus Christ is true Man. )
For the true faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and Man.
God of the substance (or essence; others, nature) of the Father, begotten before the world, and man of the substance (others, nature) of the mother, born in the world.
Perfect God and perfect man, consisting of a reasonable soul and a human body;
Equal to the Father as touching the Divine, and inferior to (others, lesser than) the Father as touching the Human.
Who although He be God and Man, yet He is not two but one Christ; one not by conversion of the Divine Essence into the Human (or, of the Godhead into the flesh) but by a taking of the Human Essence into the Divine (or into God).
One altogether, not by confusion of essence (or substance) but by unity of Person (others, because they are one Person).
For as the reasonable soul and body are one man, so God and Man is one Christ.
Who suffered for our salvation, descended into hell, and rose again on the third day from the dead;
He ascended into heaven, and sitteth on the right hand of the Father God Almighty;
From whence he shall come to judge the quick and the dead.
At whose coming all men shall rise again with their bodies;
[And shall give account for their own works;]
And they that have done good shall go into life everlasting, and they that have done evil into everlasting fire.
This is the Catholic faith, which except a man believe faithfully he cannot be saved.
Glory be to God the Father and to the Son and to the Holy Spirit.
As it was in the beginning, is now, and shall be forever;
world without end. Amen.
1091. [Vers. 1.] "Posthaec." - Quod significet postquam ultimum judicium super illos qui per "meretricem" intelliguntur, factum est, constat ex sequentibus in hoc capite, nempe ab exclamatione angeli qui descenderat e caelo, quod Babylon magna ceciderit, et facta sit "habitaculum daemoniorum, custodia omnis spiritus immundi, et omnis avis immundae et exosae" [ (vers. 2)] ; per quae intelligitur exitium ejus, ita ultimum judicium: tum ex sequentibus, quod steterint e longinquo propter timorem cruciatus ejus, dicentes, "Vae, vae, urbs magna, Babylon, urbs valida, quia in una hora venit judicium ejus" (vers. 10, 15, 16, 19); et ex reliquis. Quid autem posthaec, nempe post ultimum judicium super illos, fiet, in hoc capite memoratur; quae sunt, quod religiosum illorum prorsus condemnabitur, nec usquam in aeternum resurget. Sed haec ita intelligenda sunt, quod illud quidem in mundo duraturum est, ex causa quia amor imperandi cuivis ita insitus est ut non eradicari possit; et quamdiu ille amor inest, non possibile est ut religiosum illud in mundo finem habeat; sed usque in mundo spirituali, in quem omnis homo post mortem venit, finem habiturum est; tunc enim omnes qui ex illo religioso sunt, et dominationem ex jucundo amoris imperandi exercuerunt, non ut prius sibi sicut caelos in mundo spirituum, qui est medius inter caelum et infernum, faciunt, et ibi quoad tempus commorantur; sed ut primum alluunt, amandantur et conjiciuntur in sua inferna: hoc intelligitur per "exitium Babelis" non modo hic in Apocalypsi sed etiam apud Prophetas in multis locis praedictum. Quoniam Babylonici potestatem Domini super caelum et ecclesiam transtulerunt in pontificem maximum illorum, quem vocant successorem Petri, et inde vicarium Domini, dicentes potestatem super caelum et infernum a Domino in Petrum translatam esse, ac illam non fuisse Divinam Domini, sed Humanam Ipsius ex Deo Patre Ipsi datam, velim in fine articulorum hujus capitis ostendere quod Dominus etiam quoad Humanum suum fuerit Deus, hoc est, quod Humanum Ipsius fuerit Divinum; ex quo sequitur quod Babylonici in illum, quem vocant vicarium Domini, Divinam potestatem Ipsius transtulerint, et sic quod illum fecerint Deum super terra, et quod ille ministros suos fecerit numina, quod non potest non horrendum esse. Primum nunc in fine articulorum sub examen mittetur doctrinale de Trinitate in universo orbe Christiano receptum, quod Symbolum Athanasii, tum Fides Athanasiana ex decreto Concilii Nicaeni, nuncupatur; hic nunc ipsam Fidem Symbolicam, sicut in Anglia ex decreto concilii desumpta est, integram adducam.
[2] FIDES SYMBOLICA ATHANASIANA.
"Qui vult salvari, illi omnino, necessarium est servare Fidem Catholicam:
Nisi quis illam Fidem custodiverit totam et integram absque dubio, in aeternum periturus est.
Fides Catholica haec est: –
"Quod colamus unum Deum in Trinitate, et Trinitatem in Unitate;
Neque commiscendo Personas, neque separando 1
substantiam.
Quoniam est una Persona Patris, alia Filii, et alia Spiritus Sancti;
Sed Divinitas Patris, Filii, et Spiritus Sancti, est una eadem, gloria aequalis, et majestas coaeterna.
Qualis est Pater, talis est Filius, et talis est Spiritus Sanctus.
Pater est increatus, Filius est increatus, et Spiritus Sanctus est increatus.
Pater est infinitus, Filius infinitus, et Spiritus Sanctus infinitus.
Pater aeternus, Filius aeternus, et Spiritus Sanctus aeternus.
Et tamen non sunt tres aeterni, sed unus aeternus;
Et non sunt tres infiniti, neque tres increati, sed unus increatus et unus infinitus.
Similiter ac Pater est omnipotens, ita Filius est omnipotens, et Spiritus Sanctus est omnipotens:
Et tamen non sunt tres omnipotentes, sed unus omnipotens. Sicut Pater est Deus, ita Filius est Deus, et Spiritus Sanctus est Deus:
Et tamen non sunt tres Dii, sed unus Deus.
Quantumvis Pater est Dominus, Filius est Dominus, et Spiritus Sanctus est Dominus;
Usque tamen non sunt tres Domini, sed unus Dominus:
Quoniam sicut ex Christiana veritate obligati sumus agnoscere unamquamque Personam per Se esse Deum et Dominum,
Tamen usque 2
per Catholicam religionem prohibiti, sumus dicere esse tres Deos aut tres Dominos.
Pater a nullo factus est, neque creatus, neque natus;
Filius est a solo Patre, non factus, nec creatus, sed natus;
Spiritus Sanctus est ex Patre et ex Filio, neque factus, neque creatus, neque natus, sed procedens.
Ita est unus Pater, non tres Patres; unus Filius, non tres Filii; unus Spiritus Sanctus, non tres Spiritus Sancti.
Et in hac Trinitate nullus est prior aut posterior altero, neque est major aut minor altero;
Sed omnes tres Personae sunt simul aeternae, et sunt prorsus aequales. Ita ut prorsus sit, quemadmodum supra dictum est, 3
quod Unitas in Trinitate et Trinitas in Unitate sit colenda.
Quapropter qui vult salvari, illum oportet ita cogitare de Trinitate.
"Porro etiam ad salutem necessarium est, 4
ut rite credat incarnationem nostri Domini Jesu Christi.
Quoniam vera fides est, ut credamus et confiteamur quod noster Dominus Jesus Christus, Filius Dei, sit Deus et Homo;
Deus ex 5
substantia Patris, natus ante mundum, et Homo ex 6
substantia matris, natus in mundo:
Perfectus Deus et perfectus Homo, ex rationali anima et Humano corpore consistens:
Aequalis Patri quoad Divinum, et 7
inferior Patre quoad Humanum.
Qui tametsi Deus et Homo, non tamen sunt duo, sed unus Christus: unus non per conversionem 8
Essentiae Divinae in Humanam, sed per assumptionem Essentiae Humanae 9
in Divinam.
Unus prorsus, non per commixtionem 10
Essentiae, 11
sed per unitatem Personae.
Quoniam sicut rationalis anima et corpus sunt unus homo, ita Deus et Homo est unus Christus.
Qui passus est propter salvationem nostri, descendit in Infernum, et reascendit tertio die ex mortuis;
Et ascendit in caelum, et sedet ad dextram Patris Dei omnipotentis:
Unde venturus est ad judicandum vivos et mortuos.
In cujus adventu omnes homines resurgent cum suis corporibus: [Et reddituri sunt de factis propriis rationem, ]
Et illi qui bona fecerunt, intrabunt in vitam aeternam, et qui mala fecerunt, in ignem aeternum.
"Haec est Fides Catholica, quod nisi quis fideliter [firmiterque] credit, non potest salvari."
"Gloria Deo Patri et Filio et Spiritui Sancto. Sicut fuit in principio, est nunc, et in aeternum erit: Mundus absque fine: Amen. "
Footnotes:
1. The editors made a correction or note here.. essentiam.2. The editors made a correction or note here.. alii, non possumus ex Christiana fide nominare tres Deos aut tres Dominos.3. The editors made a correction or note here.. alii, quod tres Personae in una Divinitate et unus Deus in tribus Personis colendus sit.4. The editors made a correction or note here.. alii, ut constanter credat quod noster Dominus Jesus Christus sit verus Homo.5. The editors made a correction or note here.. seu, essentia, alii natura6. The editors made a correction or note here.. alii, natura.7. The editors made a correction or note here.. alii, minor.8. The editors made a correction or note here.. Divinitatis in corpus.9. The editors made a correction or note here.. in Deum.10. The editors made a correction or note here.. substantiae.11. The editors made a correction or note here.. alii, quia sunt una Persona.