L55.基督徒承认三个神性位格，因而可以说承认三位神，因为主里面有一个三位一体，其中一位被称为父，第二位被称为子，第三位被称为圣灵；还因为在圣言中，经上以不同的名字，就像灵魂，身体和从它们发出的东西那样，分别提到这三位一体，而事实上它们合起来形成一位。此外，圣言在字义上具有这样的性质，它将形成一体的事物彼此区分开来，就好像它们不是一。这就是为何耶和华，也就是永恒之主，有时被称为“耶和华”，有时被称为“万军之耶和华”，有时被称为“神”，有时被称为“主”；同时，祂被称为“创造者”，“救主”，“救赎主”，“形成者”，甚至“沙代”。祂在这个世界上所取的人身在圣言中被称为“耶稣”，“基督”，“弥赛亚”，“神的儿子”，“人子”；在旧约圣言中被称为“神”，“以色列的圣者”，“耶和华的受膏者”，“王”，“首领”，“策士”，“使者或天使”，“大卫”。
由于圣言在字义上具有这种性质，即它以多个名字来提及那些为一个的人，所以一开始是简单人，并照着圣言字义来理解一切的基督徒把神性分成了三个位格。这种情况被允许是由于他们的简单；然而，他们是以这种方式如此行的：他们也相信子是无限的，非受造的，全能的，是神，是主，在各个方面都与父平等；而且他们还相信，这些在本质、威严、荣耀，因而在神性上不是两位，或三位，而是一位。
那些照着教义简单相信这些事，没有确认三神观，而是视三位为一位的人，死后被主通过天使教导：祂自己就是那一位神，是那三位一体。凡进入天堂的人都接受这种教义或信仰；因为凡思想三神的人都不可以进入天堂，无论他口头上如何说他们为一。事实上，整个天堂的生命和所有天使的智慧都是基于对一神的承认和由此而来的称谢，以及以下信仰：这一位神也是人，祂就是主，主既是神，同时也是人。
由此明显可知，基督徒一开始可以接受三位格的教义，只要他们同时接受这一观念：主是无限的神，全能者和耶和华。因为如果他们连这一点也不接受，那么教会就全完了，因为教会凭主而为一个教会；所有人的永生只来自祂，并不来自其他任何人。
教会凭而为一个教会，这一点从一个事实明显可知：整部圣言从头到尾唯独论述主，如前所示；我们必须信祂，不信祂的人没有永生，神的震怒常在他们身上（约翰福音3:36）。
由于谁都能自己看出，如果神是一，那么祂在位格和本质上就是一，因为当思想神是一时，没有人会想到别的，或能想到别的，所以我在此引用以亚他那修命名的整个信经，然后说明：只要将三位格的三位一体理解为一个位格的三位一体，信经的所有内容都是真实的。
55. The Athanasian Statement of Faith Agrees with the Truth, Provided That We Understand It to Be Referring Not to “a Trinity of Persons” but to “a Trinity within One Person, ” Who Is the Lord
The reason Christians have acknowledged three divine persons and therefore something like three gods is that there is a trinity within the Lord; one element is called the Father, the second the Son, and the third the Holy Spirit. Further, these three are distinguished from each other in the Word, just as the soul and the body and what comes forth from them are distinguished from each other, even though they are one.
It is the nature of the Word in its literal meaning to distinguish things that are one as though they were not one. That is why Jehovah, who is the Lord from eternity, is now called Jehovah, now Jehovah Sabaoth, now God, now the Lord, as well as Creator, Savior, Redeemer, and Maker, and even Shaddai. Then too, the human nature that he took on in the world is called Jesus, Christ, Messiah, Son of God, Son of Humanity; and in the Word of the Old Testament it is called God, the Holy One of Israel, Jehovah’s Anointed, King, Prince, Counselor, Angel, and David.
[2] Now, since it is typical of the Word in its literal meaning to name many when in fact they are one, Christians-the first of whom were simple individuals who took everything that was said literally-divided Divinity into three persons. This was tolerated because they were simple people. However, they took this in such a way that they also believed the Son to be infinite, uncreate, almighty, God, and Lord, completely equal to the Father; and they also believed that in essence, majesty, and glory, and therefore in divinity they were not two or three but one.
[3] If people believe this in a simple way, because this is what they were taught, and do not convince themselves of three gods but make the three into one, after death they are taught by the Lord through angels that he is that very One and that Trinity, a belief accepted by everyone who comes into heaven. This is because no one can be allowed into heaven who thinks in terms of three gods, no matter how much she or he verbally professes one God. The life of all heaven and the wisdom of all angels is based on the acknowledgment and consequent confession of one God, on a faith that this one God is also human, and on a belief that he is himself the Lord, who is at once God and a human being.
[4] We can see, then, that God allowed the first Christians to accept a teaching regarding three persons provided they also accepted at the same time a belief that the Lord is the infinite, almighty God and Jehovah. This was because if they had not accepted this as well, it would have been all over with the church, since the church is the church because of the Lord, and the eternal life of all comes from the Lord and from no one else.
[5] We can be quite sure that the church is the church because of the Lord simply from the fact that the whole Word, from beginning to end, is about the Lord alone (as already explained), that we are to believe in him, and that those who do not believe in him do not have eternal life; instead, the wrath of God abides on them (John 3:36).
[6] Now, since we can all see within ourselves that if God is one, he is one both in person and in essence (really, no one thinks anything else or can think anything else when thinking that God is one), I should like at this point to bring in the whole doctrinal statement named for Athanasius and then show that everything it says is true, provided that we understand it to be referring to “a trinity within one person” rather than “a trinity of persons.”
55. The Doctrine Contained in the Athanasian Creed Accords with the Truth, Provided One Interprets a Trinity of Persons to Mean the Trinity in a Person, Who Is the Lord
Christians have acknowledged three Divine persons, and so as it were three gods, because there is a trine in the Lord: one member called the Father, a second called the Son, and a third called the Holy Spirit. Moreover the members of this trine are distinguished in the Word by the terms used for them, just as the soul and body and what emanates from them are distinguished by the terms used for them, even though they are a unit.
The nature of the Word in its literal sense is also such that things that form a unit are distinguished as though they were not a unit. That is why it calls Jehovah, who is the Lord from eternity, sometimes Jehovah, sometimes Jehovah of Hosts, sometimes God, sometimes the Lord, and at the same time Creator, Savior, Redeemer and Maker, even Shaddai. And His humanity that He assumed in the world is called Jesus, Christ, Messiah, Son of God, Son of man, and, in the Old Testament, God, the Holy One of Israel, the Anointed of Jehovah, King, Prince, Counselor, Angel, and David.
[2] Now because the nature of the Word in its literal sense is such that it uses several names for those who are nevertheless one and the same, therefore Christians, who in the beginning were simple and interpreted everything in accordance with the words of the literal sense, distinguished the Godhead into three persons. This also was permitted because of their simplicity, but still with the provision that they believe regarding the Son that He was infinite, not created, omnipotent, God and Lord, altogether equal to the Father, and furthermore that they believe these to be in essence, majesty and glory, and so in Divinity, not two or three, but one.
[3] People who believe this in simplicity in accordance with their doctrine and do not confirm themselves in an idea of three gods, but of the three make one, are instructed after death by the Lord through angels that He is that one and embodies that trine. This, too, is accepted by all who enter heaven, for no one can be admitted into heaven who has a concept of three gods, however much he may say “one” with the lips. Indeed, the life of heaven as a whole and the wisdom of all the angels is founded on an acknowledgment and consequent confession of one God, on a belief that the one God is also human, and that He is the Lord, who is at once both God and man.
[4] It is apparent from this that by Divine permission it came about that Christians in the beginning accepted a doctrine of three persons, provided they accepted at the same time that the Lord is also an infinite God, omnipotent, and Jehovah. For unless they had also accepted this, the church would have been terminated, since the church is a church owing to the Lord, and everyone’s eternal life is received from the Lord, and not from any other.
[5] It can be seen that the church is a church owing to the Lord simply by considering that the entire Word from beginning to end has the Lord alone as its subject, as we have shown above, that one must believe in Him, and that people who do not believe Him do not have eternal life, indeed that the wrath of God abides on them (John 3:36).
[6] Now because everyone sees in himself that if there is one God, He is one in both person and essence — for no one thinks differently, nor can he, when he thinks that there is one God — I would like to present now the entire doctrine named after Athanasius, and to show afterward that everything said in it is true, provided one understands the trinity to be a trinity in the person instead of a trinity of persons.
55. XI. THE DOCTRINE OF THE ATHANASIAN CREED AGREES WITH THE TRUTH, PROVIDED THAT BY THE TRINITY OF PERSONS IS UNDERSTOOD THE TRINITY OF PERSON WHICH IS THE LORD.
Christians acknowledge three Divine Persons, and thus, as it were, three Gods because there is in the Lord a Trine, one of which is called the Father, another the Son, and the third the Holy Spirit; and because this Trine is mentioned in the Word under distinct names, just as the soul, and the body, and what proceeds from these are named separately, when yet they are one. Moreover, the Word in the sense of the Letter is such that it distinguishes things which are one, as if they were not one. Hence it is that it names Jehovah who is the Lord from eternity, sometimes Jehovah Zebaoth, sometimes God, and sometimes Lord; and at the same time Creator, Saviour, Redeemer and Maker, and also Shaddai. The Word also gives to His Human, which He assumed in the world, the names Jesus, Christ, the Messiah, the Son of God, the Son of Man; and in the Word of the Old Testament, God, the Holy One of Israel, the Anointed of Jehovah, King, Prince, Counsellor, Angel, and David.
[2] Now, since the Word is such in the sense of the Letter that it names several who yet are one, therefore Christians, who in the beginning were simple men and understood every thing according to the literal sense of the words, distinguished the Divinity into three Persons. This was permitted on account of their simple nature; yet they did so in such a way that they also believed the Son to be Infinite, Uncreate, Almighty, God, and Lord, in all respects equal to the Father; and further, they believed that they were not two, or three, but One essence, majesty and glory, and thus in Divinity.
[3] Those who believe these things in simplicity according to the doctrine and do not confirm themselves in the idea of three Gods, but who consider the three as One, are after death instructed by the Lord through angels that He is that One, and that Trine. This faith is received by all who enter heaven; for no one can be admitted there who has three Gods in his thoughts, however he may say with his lips that they are one. For the life of all heaven and the wisdom of all the angels are founded on the acknowledgment and consequent confession of one God, and on the faith that this one God is also Man; and that He is the Lord, who is at once both God and Man.
[4] From this it is manifest that it was of Divine permission that Christians in the beginning should receive the doctrine concerning three Persons, provided they also accompanied it with the belief that the Lord is the infinite God, the Almighty, and Jehovah. For if they had not received this, the Church would have perished, since the Church is a Church from the Lord, and since from Him, and from no other, is the eternal life of all.
[5] That the Church is a Church from the Lord may appear from this single fact that the whole Word from beginning to end treats of the Lord alone, as has been shown above; and also from the declaration that we must believe on Him, and that those who do not believe on Him have not eternal life; indeed, that the wrath of God abideth on them, John 3:36.
[6] Since every one sees for himself that, if God is One, He is One in Person and in Essence (for no one does or can think otherwise, while he thinks that God is One), I will now quote the whole of the Creed which takes its name from Athanasius, and then show that all its contents are true, provided, instead of a Trinity of Persons, we understand a Trinity of Person.
55. THE DOCTRINE OF THE ATHANASIAN CREED AGREES WITH THE TRUTH, PROVIDED THAT BY A TRINITY OF PERSONS IS UNDERSTOOD A TRINITY OF PERSON, AND THAT THIS TRINITY IS IN THE LORD.
The recognition by Christians of three Divine Persons, and thus as it were of three Gods, has arisen from there being in the Lord a Trine, one of which is called the Father, the second the Son, and the third the Holy Spirit. This Trine is also referred to in the Word under distinct names just as we refer by distinct names to soul, to body, and to that which proceeds from them, which, however, taken together, form a one. In the sense of the letter the Word is of such a nature that things which form a one it distinguishes from each other as if they did not form a one. This is why Jehovah (who is the Lord from eternity) is sometimes called "Jehovah," sometimes "Jehovah of Armies," sometimes "God," sometimes "the Lord;" and at the same time He is called "Creator," "Savior," "Redeemer," and "Former," and even "Shaddai;" and His Human which He assumed in this world, "Jesus," "Christ," "Messiah," "Son of God," "Son of man;" and, in the Word of the Old Testament, "God," "Holy One of Israel," "Jehovah's Anointed," "King," "Prince," "Counselor," "Angel," "David."
[2] In consequence of this feature of the Word in the sense of the letter (that it speaks of as many those who really form a one) Christians, who at first were simple folk, and understood everything in accordance with the literal import of the words discriminated the Divinity into three Persons. On account of their simplicity this was permitted, but in such a manner that they should believe the Son to be Infinite, Uncreate, Almighty, God, and Lord, altogether equal to the Father; and that they should also believe that these are not two, or three; but one in essence, majesty, and glory, and therefore in Divinity.
[3] They who believe this in simplicity in accordance with doctrine, and do not confirm themselves in the idea of three Gods, but of the three make a one, after death are taught by the Lord by means of angels that He Himself is that one God, and that Trine. And this teaching is received by all who come into heaven for no one can be admitted into heaven who thinks of three Gods, however much he may say One; for the life of the whole heaven, and the wisdom of all the angels, are founded upon the acknowledgment and consequent confession of one God, and upon the faith that this one God is also Man, and that He is the Lord, who is at once both God and Man.
[4] From all this it is evident that it was of Divine permission that Christians at first received the doctrine of three Persons, provided that they at the same time received the idea that the Lord is God, Infinite, Almighty, and Jehovah. For unless they had received this too, it would have been all over with the church, because the church is the church from the Lord; and the eternal life of all is from the Lord, and from no other.
[5] That the church is the church from the Lord is evident from this alone, that the whole Word from beginning to end treats solely of the Lord, as was shown above; and that we must believe in Him, and that they who do not believe in Him have not eternal life, but that the anger of God abideth on them (John 3:36).
[6] Now as every one sees in himself that if God is one, He is one in both Person and Essence (for no one thinks differently, or can think differently, while thinking that God is one), I will here cite the whole of the Creed which takes its name from Athanasius, and will afterwards show that all things said therein are true, provided that instead of a trinity of Persons there is understood a trinity of Person.
55. (XI.) QUOD DOCTRINA FIDEI ATHANASIANAE CONCORDET CUM VERITATE, DUM MODO PER TRINITATEM PERSONARUM INTELLIGATUR TRINITAS PERSONAE, QUAE EST IN DOMINO.
Quod Christiani tres Personas Divinas, ac ita sicut tres Deos, agnoverint, erat quia trinum in Domino est, ac unum vocatur Pater, alterum Filius, et tertium Spiritus Sanctus, et hoc trinum distincte nominatur in Verbo; sicut etiam distincte nominatur anima et corpus et quod ex illis procedit, quae tamen unum sunt. Verbum in sensu litterae etiam tale est, ut quae unum sunt distinguat sicut non forent unum; inde est, quod Jehovam, qui est Dominus ab aeterno, nominet nunc "Jehovam," nunc "Jehovam Zebaoth," nunc "Deum," nunc "Dominum," et simul "Creatorem," "Salvatorem," "Redemptorem" et "Formatorem," immo "Schaddai;" ac Humanum Ipsius quod assumpsit in mundo, "Jesum," "Christum," "Messiam," "Filium Dei," "Filium hominis;" et in Verbo Veteris Testamenti, "Deum," "Sanctum Israelis," "Unctum Jehovae," "Regem," "Consiliarum," "Angelum," "Davidem."
[2] Nunc quia Verbum tale est in sensu litterae, ut plures nominet qui tamen unum sunt, ideo Christiani, qui in initio simplices fuerunt, et omnia secundum verba sensus litterae intellexerunt, distinxerunt Divinitatem in tres Personas; quod etiam propter simplicitatem eorum permissum est; sed tamen ita, ut de Filio etiam crederent quod infinitus, increatus, omnipotens, Deus et Dominus esset, prorsus aequalis Patri; et insuper ut crederent quod non duo aut tres sint, sed unus essentia, majestate et gloria, ita Divinitate.
[3] Qui illa secundum Doctrinam simpliciter credunt, et non confirmant se in tribus Diis, sed ex tribus unum faciunt, illi post obitum informantur a Domino per angelos quod Ipse sit ille unus, ac illud trinum; quod etiam recipitur ab omnibus qui in caelum veniunt: nam nemo potest admitti in caelum, qui tres Deos cogitat, utcunque ore dicit unum: totius enim caeli vita, ac omnium angelorum sapientia, fundatur super agnitione et inde confessione unius Dei, et super fide quod ille unus Deus sit etiam Homo, et quod Ipse sit Dominus, qui simul Deus et Homo.
[4] Ex his patet quod ex Divina permissione factum sit, quod Christiani in principio reciperent Doctrinam de tribus Personis, modo reciperent simul quod etiam Dominus sit Deus infinitus, omnipotens, et Jehovah: nam nisi id quoque recepissent, prorsus actum fuisset de ecclesia, quoniam ecclesia est ecclesia a Domino; et omnium vita aeterna est a Domino. et non ab alio.
[5] Quod ecclesia sit ecclesia a Domino, ex eo solo constare potest, quod totum Verbum a principio ad finem de solo Domino agat, ut supra ostensum est, et quod in Ipsum credendum sit; et quod illis, qui non credunt in Ipsum, non vita aeterna sit; immo quod "ira Dei maneat super illis" (Johannem 3:36).
[6] Nunc quia unusquisque in se videt, quod si Deus unus est, sit unus et Persona et Essentia, (nemo enim aliter cogitat, nec cogitare potest, dum cogitat quod Deus unus sit,) velim nunc integram Doctrinam, quae ab Athanasio nomen habet, adducere, et postea demonstare quod omnia, quae ibi dicta sunt, vera sint, modo loco trinitatis Personarum intelligatur trinitas Personae.