L57.只要将三位格的三位一体理解为一个位格的三位一体，那么该信经的一切细节，如它口头上所陈述的那样，都是真实的。如果我们用一位格的三位一体取代三位格的三位一体，转换一下，这一点是显而易见的。一位格的三位一体是这样：主的神性是父，神性人身是子，神性发出是圣灵。当理解为这种三位一体时，人就能既想一位神，也能说一位神。谁看不出，若非如此，人必想到三神？亚他那修显然看到了这一点，因此，他在他的信经中又加上这些话：因着基督教的真理，我们必须承认每个位格独自为神和主，然而，根据天主教或基督教的信仰，我们不能说，或提三神或三主。这等于是说：尽管基督教真理允许承认或思想三神和主，然而，基督教信仰不允许说或提到多位，只能说一位神和一位主。然而，将人与主和天堂结合起来的，正是承认和思维，而不单单是话语。此外，没有人明白作为一的神性如何能被分开三个位格，其中每一位都是神。因为神性是不可分割的；通过本质或实质将将三合为一，不会夺去三神的观念，只会传达它们之间的一致性的观念。
57. We can see that this whole doctrinal statement is true right down to the individual words, provided that rather than “a trinity of persons” we understand it to be referring to “a trinity within one person, ” by rewriting it and substituting this latter trinity. The “trinity within one person” is this: the divine nature of the Lord is the Father, the divine human nature is the Son, and the emanating divine nature is the Holy Spirit.
When we have this trinity in mind, then we can think of one God and also say “one God”; otherwise, we cannot help but think in terms of three gods. Can anyone fail to see this? Athanasius saw it, which is why these words were inserted into his doctrinal statement:
For just as we are compelled by Christian truth to acknowledge each person by himself to be both God and Lord, so by the catholic religion or the Christian faith we cannot say or mention three gods or three lords.
This is like saying that even though Christian truth allows us to acknowledge or think in terms of three gods or three lords, the Christian faith allows us to say or mention only one God or one Lord. Yet it is acknowledgment and thought that unite us to the Lord and to heaven, not speech alone.
Further, no one understands how a divine nature that is one can be divided into three persons, each of which is God. That is, the divine nature is not divisible, and making the three one because of their essence or substance does not get rid of the idea of three gods. All it does is give the impression that they agree with each other.
57. Everything in this doctrine in its every word is true, provided one understands the trinity to be a trinity in the person instead of a trinity of persons, and this can be seen from a rewriting of the doctrine in which this trinity is substituted. The trinity in the person is this: that the Lord’s Divinity is the Father, His Divine humanity the Son, and His Divine emanation the Holy Spirit.
When this is the trinity understood, then a person can think of one God, and can also say one God. Who does not see that otherwise he cannot help but think three Gods, as Athanasius also saw. Therefore he inserted these words as well in his doctrine:
As we are compelled by the Christian verity to acknowledge each Person by Himself to be God and Lord, yet we nevertheless cannot, owing to our Catholic religion or Christian faith, say or name them three gods or three lords.
It is as though to say, “Although in accord with Christian verity we may acknowledge or think three Gods or Lords, still we may nevertheless not, owing to our Christian faith, say or name but one God or one Lord” — even though it is acknowledgment and thought that conjoins a person with the Lord and heaaven, and not simply what we say.
Furthermore, no one comprehends how the Divine, being one, can be divided into three persons, each of which is God; for the Divine is not divisible. And to make three one in terms of their essence or substance does not take away the idea of three gods, but merely furnishes an idea of their unanimity.
57. All the particulars of this Creed, as it is verbally set forth, are true if, instead of a Trinity of Persons, we understand a Trinity of Person. This may appear if we transcribe it again, with this Trinity of Person substituted for the other. The Trinity of Person is this: THE DIVINE OF THE LORD IS THE FATHER, THE DIVINE HUMAN THE SON, AND THE DIVINE PROCEEDING THE HOLY SPIRIT. When this Trinity is understood, a man can then think of One God, and can also say One God. Who does not see that otherwise, a man must think of three Gods? This was evident to Athanasius, and for this reason be inserted in his Creed these words:
As by the Christian verity we are obliged to acknowledge each Person by Himself as God and Lord, yet still we cannot, according to the Catholic religion or the Christian faith, say, or name, three Gods or three Lords;
Which amounts to this: "Although it is allowable by the Christian verity to acknowledge, or think of, three Gods and Lords, yet it is not allowable by the Christian faith to say or to name more than one God and one Lord." And yet it is acknowledgment and thought that conjoin man with the Lord and with heaven, and not words alone. Besides, no one comprehends how the Divine, which is one, can be divided into three Persons, each one of whom is God. For the Divine is not divisible; and to make three one by essence or substance does not take away the idea of three Gods, but only conveys the idea of unanimity between them.
57. That all things of the Creed are true in so far as its verbal expressions are concerned, provided that instead of a Trinity of Persons there is understood a Trinity of Person, will be seen if we transcribe it again, with this latter trinity substituted in it. A Trinity of Person is this: THAT THE LORD'S DIVINE IS THE FATHER, THE DIVINE HUMAN THE SON, AND THE PROCEEDING DIVINE THE HOLY SPIRIT. When this trinity is understood, the man can both think of and say One God; but who fails to see that otherwise he cannot but think of three Gods? Athanasius himself saw this, and this is why there were inserted these words:
As we are compelled by the Christian verity to acknowledge every person by himself to be God and Lord; so are we forbidden by the Catholic religion (or, by the Christian faith) to say (or name) three gods or three lords.
This amounts to saying, Although it is allowable, by the Christian verity, to acknowledge, or think of, three Gods and Lords, yet it is not allowable, by the Christian faith, to say or name more than one God and one Lord. And yet it is acknowledgment and thought which conjoin man with the Lord and heaven, and not mere speech. Besides, no one can comprehend how the Divine, which is one, can be divided into three Persons, each of whom is God, for the Divine is not divisible. And to make the three one through the essence or substance does not take away the idea of three Gods, but merely conveys an idea of their unanimity.
57. Quod omnia hujus Doctrinae quoad singula ejus verba sint vera, modo pro trinitate Personarum intelligatur trinitas Personae, videri potest ab eadem denuo exscripta, ubi haec trinitas substituta est. Trinitas Personae est haec, Quod Divinum Domini sit Pater, Divinum Humanum Filius, et Divinum Procedens Spiritus Sanctus. Cum haec trinitas intelligitur, tunc homo potest cogitare unum Deum, et quoque potest dicere unum Deum: quod alioquin non possit nisi quam cogitare tres Deos, quis non videt et quoque vidit Athanasius; quare ejus Doctrinae etiam haec verba inserta sunt:
"Sicut ex Christiana Veritate obligati sumus agnoscere unamquamque Personam per se esse Deum et Dominum, usque tamen non possumus ex Catholica religione (aut ex Christiana fide) dicere (seu nominare) tres Deos aut tres Dominos."
Quod quasi est, Quamvis ex Christiana veritate licet agnoscere seu cogitare tres Deos et Dominos, usque tamen non licet ex Christiana fide dicere seu nominare nisi quam unum Deum et unum Dominum: cum tamen agnitio et cogitatio conjungit hominem cum Domino et cum caelo, non autem sola loquela. Praeterea, nemo comprehendit quomodo Divinum, quod unum est, potest dividi in tres Personas, quarum unaquaevis est Deus; Divinum enim non dividuum est: ac tres unum facere per essentiam aut substantiam, non tollit ideam trium Deorum, sed modo dat ideam unanimitatis eorum.