诸信经
The Creeds
185凡说「我信」的，就是在说「我把自己委身于我们所信的」。信仰的共融需要一套共同的信仰语言，作为对众人的规范，把众人联合在同一的信仰宣认里。
185Whoever says “I believe” says “I pledge myself to what we believe.” Communion in faith needs a common language of faith, normative for all and uniting all in the same confession of faith.
186自始以来，使徒时代的教会就以简短的公式来表达并传递她的信仰，作为众人的规范。参 罗 10:9；林前 15:3-5 等。但很早的时候，教会也愿意把她信仰的要素有机地归纳成条理化的总纲，尤其是为预备领受洗礼的人而设：
186From the beginning, the apostolic Church expressed and handed on her faith in brief formula normative for all.Cf. Rom 10:9; 1 Cor 15:3-5, etc. But already very early on, the Church also wanted to gather the essential elements of her faith into organic and articulated summaries, intended especially for candidates for Baptism:
这信仰总纲并不是为迎合人的意见而编成，乃是从整本圣经采撷最要紧的内容，完整地呈现唯一的信仰教导。好像芥菜种在小小的种子里包含了许多枝条，这信仰撮要也用寥寥数语，囊括了旧约与新约里关于真宗教的全部知识。圣区利罗，《慕道讲授》5,12：PG 33,521-524。
This synthesis of faith was not made to accord with human opinions, but rather what was of the greatest importance was gathered from all the Scriptures, to present the one teaching of the faith in its entirety. And just as the mustard seed contains a great number of branches in a tiny grain, so too this summary of faith encompassed in a few words the whole knowledge of the true religion contained in the Old and the New Testaments.St. Cyril of Jerusalem, Catech. illum. 5,12: PG 33,521-524.
187这种总纲被称为「信仰宣认」，因为它总结了基督徒所宣认的信仰。它们也被称为「信经」，因为其拉丁文本通常以第一个字 credo（「我信」）开头。它们也被称为「信仰符号」。
187Such syntheses are called “professions of faith” since they summarize the faith that Christians profess. They are called “creeds” on account of what is usually their first word in Latin: credo (“I believe”). They are also called “symbols of faith”.
188希腊文 symbolon 的本意是破成两半的物件之一半，例如作为识别凭证所出示的印记。把两半合在一起，就能核对持有者的身份。如此，信仰的符号就是信徒之间相认与共融的记号。symbolon 也有收集、汇编、摘要之意。信仰符号就是对信仰主要真理的撮要，因此也成为教理讲授最初且根本的参照点。
188The Greek word symbolon meant half of a broken object, for example, a seal presented as a token of recognition. The broken parts were placed together to verify the bearer’s identity. The symbol of faith, then, is a sign of recognition and communion between believers. Symbolon also means a gathering, collection or summary. A symbol of faith is a summary of the principal truths of the faith and therefore serves as the first and fundamental point of reference for catechesis.
189第一次的「信仰宣认」是在洗礼时作的。信仰的符号首先就是洗礼信经。因为洗礼是「奉父、子、圣灵的名」施行的，太 28:19。所以洗礼中所宣认的信仰真理，是按照至圣三位一体三个位格来陈述的。
189The first “profession of faith” is made during Baptism. The symbol of faith is first and foremost the baptismal creed. Since Baptism is given “in the name of the Father and of the Son and of the Holy Spirit”,Mt 28:19. the truths of faith professed during Baptism are articulated in terms of their reference to the three persons of the Holy Trinity.
190因此，信经分为三部分：「第一部分讲第一位格与奇妙的创造工程；第二部分讲第二位格与他拯救人的奥秘；最后一部分讲第三位格——我们成圣的根源与泉源。」《罗马教理》I,1,3。这就是「我们［洗礼］印记的三个篇章」。圣爱任纽，《使徒宣讲》100：SCh 62,170。
190And so the Creed is divided into three parts: “the first part speaks of the first divine Person and the wonderful work of creation; the next speaks of the second divine Person and the mystery of his redemption of men; the final part speaks of the third divine Person, the origin and source of our sanctification.”Roman Catechism I,1,3. These are “the three chapters of our [baptismal] seal.”St. Irenaeus, Dem. ap. 100: SCh 62,170.
191「这三部分彼此分明，但又互相关联。按照教父们常用的比喻，我们称它们为信条。确实，正如我们身体的肢体有些关节把它们分辨开来、区分出来，在这信仰宣认里，我们必须特别且清楚相信的这些真理，被称作信条，这是合情合理的。」《罗马教理》I,1,4。按照一个古老传统，圣安布罗斯已经为之作证，也常把信经的信条算为十二条，以使徒的人数来象征使徒信仰的圆满。参 圣安布罗斯，《信经解说》8。
191“These three parts are distinct although connected with one another. According to a comparison often used by the Fathers, we call them articles. Indeed, just as in our bodily members there are certain articulations which distinguish and separate them, so too in this profession of faith, the name articles has justly and rightly been given to the truths we must believe particularly and distinctly.”Roman Catechism I,1,4. In accordance with an ancient tradition, already attested to by St. Ambrose, it is also customary to reckon the articles of the Creed as twelve, thus symbolizing the fullness of the apostolic faith by the number of the apostles.Cf. St. Ambrose, Expl. symb. 8.
192历经诸世纪，教会为回应不同时代的需要，阐明了许多信仰宣认或信仰符号：不同使徒性与古老教会的信经，参 DS 1–64。例如 Quicumque（又称亚他那修信经）；参 DS 75–76。若干大公会议的信仰宣认，如托莱多、拉特朗、里昂、特利腾；参 DS 525–541；800–802；851–861；1862–1870。或某些教宗的信仰符号，如《达玛稣信经》参 DS 71–72。或保禄六世的《人民信经》。保禄六世，CPG（1968）。
192Through the centuries many professions or symbols of faith have been articulated in response to the needs of the different eras: the creeds of the different apostolic and ancient Churches,Cf. DS 1–64. e.g., the Quicumque, also called the Athanasian Creed;Cf. DS 75–76. the professions of faith of certain Councils, such as Toledo, Lateran, Lyons, Trent;Cf. DS 525–541; 800–802; 851–861; 1862–1870. or the symbols of certain popes, e.g., the Fides DamasiCf. DS 71–72. or the Credo of the People of God of Paul VI.Paul VI, CPG (1968).
193在教会生命的不同时期所形成的任何信经，都不能被视为过时或无关。它们借着这些不同的撮要，帮助我们今天抵达并深化历世历代的信仰。
193None of the creeds from the different stages in the Church’s life can be considered superseded or irrelevant. They help us today to attain and deepen the faith of all times by means of the different summaries made of it.
在众多信经之中，有两种在教会的生活里占据特别的地位： { }
Among all the creeds, two occupy a special place in the Church’s life:
194使徒信经之所以得名，是因为它被公正地视为对使徒信仰的忠实撮要。它是罗马教会古老的洗礼信经。它的崇高权威来自于此事实：它是「罗马教会的信经——使徒之首彼得的教座——他带来了共同的信仰」。圣安布罗斯，《信经解说》7：PL 17,1196。
194The Apostles’ Creed is so called because it is rightly considered to be a faithful summary of the apostles’ faith. It is the ancient baptismal symbol of the Church of Rome. Its great authority arises from this fact: it is “the Creed of the Roman Church, the See of Peter the first of the apostles, to which he brought the common faith”.St. Ambrose, Expl. symb. 7: PL 17,1196.
195尼西亚-君士坦丁堡信经（或称尼西亚信经）的崇高权威来自于它出自前两次大公会议（公元325与381年）。直到今天，它仍为东西方各大教会所共同持守。
195The Niceno-Constantinopolitan or Nicene Creed draws its great authority from the fact that it stems from the first two ecumenical Councils (in 325 and 381). It remains common to all the great Churches of both East and West to this day.
196我们对信仰的阐述将按照使徒信经来进行，因为它可以说就是「最古老的罗马教理」。不过，我们也会不断参照尼西亚信经，因为它常常更为明白、更为详尽。
196Our presentation of the faith will follow the Apostles’ Creed, which constitutes, as it were, “the oldest Roman catechism”. The presentation will be completed however by constant references to the Nicene Creed, which is often more explicit and more detailed.
197就像我们受洗之日，我们的整个人生被交托给那「所传给你们的道理的模范」一样，罗 6:17。让我们拥抱这赐生命之信仰的信经。带着信心说出信经，就是进入与神——圣父、圣子、圣灵——的共融，也是进入与把信仰传给我们、并在其中我们得以相信的整个教会的共融：
197As on the day of our Baptism, when our whole life was entrusted to the “standard of teaching”,Rom 6:17. let us embrace the Creed of our life-giving faith. To say the Credo with faith is to enter into communion with God, Father, Son and Holy Spirit, and also with the whole Church which transmits the faith to us and in whose midst we believe:
这信经是灵性的印记，是我们心中的默想，是随时的守护者；毫无疑问，它是我们灵魂的珍宝。圣安布罗斯，《信经解说》1：PL 17,1193。
This Creed is the spiritual seal, our heart’s meditation and an ever-present guardian; it is, unquestionably, the treasure of our soul.St. Ambrose, Expl. symb. 1: PL 17,1193.