第二条：圣父
Paragraph 2: The Father
一、「奉父、子、圣灵的名」
I. "In the Name of the Father and of the Son and of the Holy Spirit"
232基督徒是「奉父、子、圣灵的名」受洗的。太 28:19。在领受圣事之前，当被问及是否宣认圣父、圣子与圣灵时，他们要逐一回答：「我愿意。」——「所有基督徒的信仰都立基于三位一体。」阿尔勒的圣凯撒利乌，《讲道》9，《信经释义》：CCL 103, 47。
232Christians are baptized “in the name of the Father and of the Son and of the Holy Spirit”Mt 28:19. Before receiving the sacrament, they respond to a three-part question when asked to confess the Father, the Son and the Spirit: “I do.” “The faith of all Christians rests on the Trinity.”St. Caesarius of Arles, Sermo 9, Exp. symb.: CCL 103, 47.
233基督徒是奉父、子、圣灵的名受洗——不是奉他们的名词（复数），参 维吉流一世教宗（552）《信仰宣认》：DS 415。因为只有一位神，就是全能的父、他的独生子与圣灵：至圣三位一体。
233Christians are baptized in the name of the Father and of the Son and of the Holy Spirit: not in their names,Cf. Profession of faith of Pope Vigilius I (552): DS 415. for there is only one God, the almighty Father, his only Son and the Holy Spirit: the Most Holy Trinity.
234至圣三位一体的奥秘是基督信仰与生活的中心奥秘；这是神自身的奥秘。因此，它是其他一切信仰奥秘的泉源，是照亮它们的光；它是「信仰真理的层次」中最根本且最要紧的教导。GCD 43。整个救恩史，正是那位独一真神——圣父、圣子与圣灵——启示他自己给人，并「使离弃罪恶的人与他和好且联合于他」的途径与方式之历史。GCD 47。
234The mystery of the Most Holy Trinity is the central mystery of Christian faith and life. It is the mystery of God in himself. It is therefore the source of all the other mysteries of faith, the light that enlightens them. It is the most fundamental and essential teaching in the “hierarchy of the truths of faith”.GCD 43. The whole history of salvation is identical with the history of the way and the means by which the one true God, Father, Son and Holy Spirit, reveals himself to men “and reconciles and unites with himself those who turn away from sin”.GCD 47.
235本条将简要说明：（一）这可称颂的三位一体奥秘是如何被启示的；（二）教会如何阐明关于此奥秘的信仰教义；（三）圣父如何藉着圣子与圣灵的派遣，成就他那「慈爱的计划」——创造、救赎与成圣。
235This paragraph expounds briefly (I) how the mystery of the Blessed Trinity was revealed, (II) how the Church has articulated the doctrine of the faith regarding this mystery, and (III) how, by the divine missions of the Son and the Holy Spirit, God the Father fulfills the “plan of his loving goodness” of creation, redemption and sanctification.
236教父们区分「神学」（theologia）与「经纶」（oikonomia）。「神学」指可称颂的三位一体里神最内在生命的奥秘；「经纶」指神藉以启示他自己并传达他生命的一切作为。藉着经纶，神学向我们显明；反过来，神学又照亮整个经纶。神的作为显出他本身是谁；他最里面的奥秘又光照我们对他一切作为的理解。人与人之间也可以作类似的比喻：一个人在他的行为中显露他自己；我们越认识一个人，就越能明白他的行为。
236The Fathers of the Church distinguish between theology (theologia) and economy (oikonomia). “Theology” refers to the mystery of God’s inmost life within the Blessed Trinity and “economy” to all the works by which God reveals himself and communicates his life. Through the oikonomia the theologia is revealed to us; but conversely, the theologia illuminates the whole oikonomia. God’s works reveal who he is in himself; the mystery of his inmost being enlightens our understanding of all his works. So it is, analogously, among human persons. A person discloses himself in his actions, and the better we know a person, the better we understand his actions.
237三位一体是严格意义上的信仰奥秘，是那些「隐藏在神里面、若非神启示就永不能被认识」的奥秘之一。《Dei Filius》4：DS 3015。诚然，神在创造工程与旧约时期的启示中，留下了他三位一体的踪迹；但他作为三位一体之最内在的所是，却是人单凭理性甚至以色列在圣子降生前与圣灵降临前的信仰所不能达的奥秘。
237The Trinity is a mystery of faith in the strict sense, one of the “mysteries that are hidden in God, which can never be known unless they are revealed by God”.Dei Filius 4: DS 3015. To be sure, God has left traces of his Trinitarian being in his work of creation and in his Revelation throughout the Old Testament. But his inmost Being as Holy Trinity is a mystery that is inaccessible to reason alone or even to Israel’s faith before the Incarnation of God’s Son and the sending of the Holy Spirit.
二、神作为三位一体的启示
II. The Revelation of God as Trinity
由圣子所启示的圣父 { }
The Father revealed by the Son
238许多宗教称呼神为「父」。神明常被看作「众神与人类之父」。在以色列，神被称为「父」，因为他是世界的创造者。参 申 32:6；玛 2:10。更进一步，神因着与以色列所立的约与赐下的律法，成为他们的父——以色列是「他的长子」。出 4:22。神也被称为以色列王的父；尤其他是「穷人的父」，是孤儿寡妇的父，他们在他的慈爱保护之下。参 撒下 7:14；诗 68:6。
238Many religions invoke God as “Father”. The deity is often considered the “father of gods and of men”. In Israel, God is called “Father” inasmuch as he is Creator of the world.Cf. Deut 32:6; Mal 2:10. Even more, God is Father because of the covenant and the gift of the law to Israel, “his first-born son”.Ex 4:22. God is also called the Father of the king of Israel. Most especially he is “the Father of the poor”, of the orphaned and the widowed, who are under his loving protection.Cf. 2 Sam 7:14; Ps 68:6.
239称神为「父」，信仰的语言主要表达两点：神是一切事物最初的本源与超越的权威；同时他也是良善，并以慈爱看顾他的一切儿女。信仰的语言也可用母性的形象来表达神的父母之情，参 赛 66:13；诗 131:2。以强调造物主与受造物之间那亲密的临在。因此，信仰的语言借用人作父母的经验，因为在某种意义上，父母是神在人面前的最初代表。但这经验也告诉我们，人作父母会有过失，可能扭曲父性与母性的面貌。所以我们应当记得：神超越人的性别区分；他既不是男，也不是女——他是神。他也超越人的父性与母性，虽然他是它们的根源与标准：参 诗 27:10；弗 3:14；赛 49:15。没有人像神那样作父。
239By calling God “Father”, the language of faith indicates two main things: that God is the first origin of everything and transcendent authority; and that he is at the same time goodness and loving care for all his children. God’s parental tenderness can also be expressed by the image of motherhood,Cf. Isa 66:13; Ps 131:2. which emphasizes God’s immanence, the intimacy between Creator and creature. The language of faith thus draws on the human experience of parents, who are in a way the first representatives of God for man. But this experience also tells us that human parents are fallible and can disfigure the face of fatherhood and motherhood. We ought therefore to recall that God transcends the human distinction between the sexes. He is neither man nor woman: he is God. He also transcends human fatherhood and motherhood, although he is their origin and standard:Cf. Ps 27:10; Eph 3:14; Isa 49:15. no one is father as God is Father.
240耶稣以一种前所未有的意义启示神为父：他为父，不仅因他是创造主；他在与其独生子的关系上，永远为父；而独生子也只在与父的关系上永远为子：「除了父，没有人知道子；除了子和子所愿意指示的，没有人知道父。」太 11:27。
240Jesus revealed that God is Father in an unheard-of sense: he is Father not only in being Creator; he is eternally Father in relation to his only Son, who is eternally Son only in relation to his Father: “No one knows the Son except the Father, and no one knows the Father except the Son and any one to whom the Son chooses to reveal him.”Mt 11–27.
241因此，使徒们宣认耶稣是「道」：「太初有道，道与神同在，道就是神」；又宣认他是「那不能看见之神的像」；是「神荣耀所发的光辉，是神本体的真像」。约 1:1；西 1:15；来 1:3。
241For this reason the apostles confess Jesus to be the Word: “In the beginning was the Word, and the Word was with God, and the Word was God”; as “the image of the invisible God”; as the “radiance of the glory of God and the very stamp of his nature”.Jn 1:1; Col 1:15; Heb 1:3.
242循此使徒传统，教会在第一次大公会议（325 年尼西亚）宣认：子与父是「同一本体」（同体），也就是说，与父同为独一的神。英文「of one being / one in being」译自希腊文 homoousios，拉丁文为 consubstantialis。第二次大公会议（381 年君士坦丁堡）在其尼西亚信经的表述中保留了这个措辞，宣认：「神的独生子，于万世之前自父所生；光由光出，真神由真神出；受生而非受造；与父同一本体。」《尼西亚-君士坦丁堡信经》；参 DS 150。
242Following this apostolic tradition, the Church confessed at the first ecumenical council at Nicaea (325) that the Son is “consubstantial” with the Father, that is, one only God with him.The English phrases “of one being” and “one in being” translate the Greek word homoousios, which was rendered in Latin by consubstantialis. The second ecumenical council, held at Constantinople in 381, kept this expression in its formulation of the Nicene Creed and confessed “the only-begotten Son of God, eternally begotten of the Father, light from light, true God from true God, begotten not made, consubstantial with the Father”.Niceno-Constantinopolitan Creed; cf. DS 150.
「有怜悯有恩典的神」 { }
The Father and the Son revealed by the Spirit
243在他逾越节之前，耶稣预告要差遣「另一位保惠师」（护慰者）——圣灵。圣灵自创造以来就运行，并且先前「借先知们说话」；如今他要与门徒同在、住在他们里面，教导他们，引导他们「进入一切的真理」。参 创 1:2；《尼西亚信经》（DS 150）；约 14:17，26；16:13。
243Before his Passover, Jesus announced the sending of “another Paraclete” (Advocate), the Holy Spirit. At work since creation, having previously “spoken through the prophets”, the Spirit will now be with and in the disciples, to teach them and guide them “into all the truth”.Cf. Gen 1:2; Nicene Creed (DS 150); Jn 14:17, 26; 16:13.
244圣灵永恒的来处，借着他在时间里的使命而显明。圣灵既由父奉子的名差遣，也由子在回到父那里之后亲自差遣，临到使徒与教会。参 约 14:26；15:26；16:14。耶稣得荣耀之后，圣灵以位格被差遣，参 约 7:39。把至圣三位一体的奥秘完全启示出来。
244The eternal origin of the Holy Spirit is revealed in his mission in time. The Spirit is sent to the apostles and to the Church both by the Father in the name of the Son, and by the Son in person, once he had returned to the Father.Cf. Jn 14:26; 15:26; 16:14. The sending of the person of the Spirit after Jesus’ glorificationCf. Jn 7:39. reveals in its fullness the mystery of the Holy Trinity.
245关于圣灵的使徒信仰，由第二次大公会议（381 年，君士坦丁堡）所宣认：「我们信圣灵，他是主，是赐生命的；他从父而出。」《尼西亚信经》；参 DS 150。借着这信仰宣认，教会承认父是「一切神性之泉源与根源」。第六届托莱多会议（638）：DS 490。然而，圣灵永恒的来处并不与子的来处无关：「圣灵，三位一体的第三位格，是神，与圣父与圣子同一且同等，本质与本性相同……但他不仅被称为父的灵……也被称为父与子的灵。」第十一届托莱多会议（675）：DS 527。君士坦丁堡大公会议所定的教会信经宣认：「他同父及子同受敬拜，同受荣耀。」《尼西亚信经》；参 DS 150。
245The apostolic faith concerning the Spirit was confessed by the second ecumenical council at Constantinople (381): “We believe in the Holy Spirit, the Lord and giver of life, who proceeds from the Father.”Nicene Creed; cf. DS 150. By this confession, the Church recognizes the Father as “the source and origin of the whole divinity”.Council of Toledo VI (638): DS 490. But the eternal origin of the Spirit is not unconnected with the Son’s origin: “The Holy Spirit, the third person of the Trinity, is God, one and equal with the Father and the Son, of the same substance and also of the same nature… Yet he is not called the Spirit of the Father alone… but the Spirit of both the Father and the Son.”Council of Toledo XI (675): DS 527. The Creed of the Church from the Council of Constantinople confesses: “With the Father and the Son, he is worshipped and glorified.”Nicene Creed; cf. DS 150.
246拉丁传统的信经宣认圣灵「从父 和子（filioque） 而出」。佛罗伦萨大公会议（1438）解释说：「圣灵是永远由父与子所出；他同时（simul）由父与子领受其本性与位格存在。他由二者永远『如出于一根源并由一吐放』而出……而且，因为父借着发生把属于父的一切（除了『为父』）都赐给了独生子，所以子也从他永远所出之父，永远领受圣灵由子而出。」佛罗伦萨大公会议（1439）：DS 1300–1301。
246The Latin tradition of the Creed confesses that the Spirit “proceeds from the Father and the Son (filioque)”. The Council of Florence in 1438 explains: “The Holy Spirit is eternally from Father and Son; He has his nature and subsistence at once (simul) from the Father and the Son. He proceeds eternally from both as from one principle and through one spiration… And, since the Father has through generation given to the only-begotten Son everything that belongs to the Father, except being Father, the Son has also eternally from the Father, from whom he is eternally born, that the Holy Spirit proceeds from the Son.”Council of Florence (1439): DS 1300–1301.
247filioque 这项表述并未出现在 381 年君士坦丁堡所宣认的信经中。但教宗圣良一世遵循古老的拉丁与亚历山大传统，早在 447 年就已以信条形式宣认了它，参 良一世，《Quam laudabiliter》（447）：DS 284。甚至早于罗马在 451 年迦克墩大公会议上承认并接纳 381 年的信经。此措辞渐次被纳入拉丁礼仪的信经之中（约在八到十一世纪之间）。直到今日，将 filioque 加入《尼西亚-君士坦丁堡信经》的拉丁礼仪，也仍然是与正教诸教会之间分歧的一点。
247The affirmation of the filioque does not appear in the Creed confessed in 381 at Constantinople. But Pope St. Leo I, following an ancient Latin and Alexandrian tradition, had already confessed it dogmatically in 447,Cf. Leo I, Quam laudabiliter (447): DS 284. even before Rome, in 451 at the Council of Chalcedon, came to recognize and receive the Symbol of 381. The use of this formula in the Creed was gradually admitted into the Latin liturgy (between the eighth and eleventh centuries). The introduction of the filioque into the Niceno-Constantinopolitan Creed by the Latin liturgy constitutes moreover, even today, a point of disagreement with the Orthodox Churches.
248起初，东方传统强调父是圣灵的第一根源。宣认圣灵「从父而出」，也就肯定他由父并借着子而来。约 15:26；参 AG 2。西方传统则先强调父与子之间同一本体的共融，因而称圣灵由父及子（filioque）而出。这种说法「合法且理由充足」，佛罗伦萨大公会议（1439）：DS 1302。因为在三个位格同一本体的共融之中，他们的永恒秩序包含着这样一个事实：父作为「无源之源」，佛罗伦萨大公会议（1442）：DS 1331。是圣灵的第一根源；但同时，既然父是独生子的父，他也就与子同为圣灵所出的一根源。参 里昂第二届大公会议（1274）：DS 850。这种合法的互补，只要不被僵化，就无损于对同一奥秘的信仰之认同。
248At the outset the Eastern tradition expresses the Father’s character as first origin of the Spirit. By confessing the Spirit as he “who proceeds from the Father”, it affirms that he comes from the Father through the Son.Jn 15:26; cf. AG 2. The Western tradition expresses first the consubstantial communion between Father and Son, by saying that the Spirit proceeds from the Father and the Son (filioque). It says this, “legitimately and with good reason”,Council of Florence (1439): DS 1302. for the eternal order of the divine persons in their consubstantial communion implies that the Father, as “the principle without principle”,Council of Florence (1442): DS 1331. is the first origin of the Spirit, but also that as Father of the only Son, he is, with the Son, the single principle from which the Holy Spirit proceeds.Cf. Council of Lyons II (1274): DS 850. This legitimate complementarity, provided it does not become rigid, does not affect the identity of faith in the reality of the same mystery confessed.
三、信仰教导中的至圣三位一体
III. The Holy Trinity in the Teaching of the Faith
三位一体信条的形成 { }
The formation of the Trinitarian dogma
249自始以来，关于至圣三位一体的启示真理，就借着洗礼成为教会生活信仰的根基。它在教会的宣讲、教理与祈祷中，被表述为洗礼信仰的规范。这类表述在使徒著作中已可见，例如这句后来被纳入弥撒礼中的问安辞：「愿主耶稣基督的恩惠、神的慈爱、圣灵的感动，常与你们众人同在。」林后 13:14；参 林前 12:4–6；弗 4:4–6。
249From the beginning, the revealed truth of the Holy Trinity has been at the very root of the Church’s living faith, principally by means of Baptism. It finds its expression in the rule of baptismal faith, formulated in the preaching, catechesis and prayer of the Church. Such formulations are already found in the apostolic writings, such as this salutation taken up in the Eucharistic liturgy: “The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.”2 Cor 13:14; cf. 1 Cor 12:4–6; Eph 4:4–6.
250在头几个世纪，教会力图澄清她关于三位一体的信仰，既为深化自身对信仰的理解，也为抵御扭曲信仰的错误。这种澄清主要由早期大公会议完成，得到教父们的神学工作协助，并由基督徒的感信直觉所扶持。
250During the first centuries the Church sought to clarify her Trinitarian faith, both to deepen her own understanding of the faith and to defend it against the errors that were deforming it. This clarification was the work of the early councils, aided by the theological work of the Church Fathers and sustained by the Christian people’s sense of the faith.
251为表达三位一体的信条，教会在某些哲学概念的助益下，发展出自己的术语：「本质」（substance）、「位格」（person 或 hypostasis）、「关系」（relation）等等。这样做并不是把信仰屈从于人的智慧，而是赋予这些术语以全新且前所未有的意义，从此用来指称一个不可言宣、且「无穷地超越人所能理解的一切」的奥秘。保禄六世，CPG § 2。
251In order to articulate the dogma of the Trinity, the Church had to develop her own terminology with the help of certain notions of philosophical origin: “substance”, “person” or “hypostasis”, “relation” and so on. In doing this, she did not submit the faith to human wisdom, but gave a new and unprecedented meaning to these terms, which from then on would be used to signify an ineffable mystery, “infinitely beyond all that we can humanly understand”.Paul VI, CPG § 2.
252教会使用：（一）「本质」（有时也译作「实体」或「本性」）来指称神的存在在其合一里；（二）「位格」或「本位」（person／hypostasis）来指称圣父、圣子与圣灵之间真实的区分；（三）「关系」（relation）来指称他们的区分在于三者彼此之间的相互关系。
252The Church uses (I) the term “substance” (rendered also at times by “essence” or “nature”) to designate the divine being in its unity, (II) the term “person” or “hypostasis” to designate the Father, Son and Holy Spirit in the real distinction among them, and (III) the term “relation” to designate the fact that their distinction lies in the relationship of each to the others.
至圣三位一体的信条 { }
The dogma of the Holy Trinity
253——三位一体是独一的。 我们不是宣认三位神，而是宣认三个位格中的一位神，即「同一本体的三位一体」。第二次君士坦丁堡大公会议（553）：DS 421。三个位格并不是彼此分占同一的神性，而是各自都是完全的神：「父就是子的所是，子就是父的所是；父与子就是圣灵的所是；也就是说，本性上是一位神。」第十一届托莱多会议（675）：DS 530:26。用拉特朗第四届大公会议（1215）的话说：「每一位格都是那至上的实在，即神性的实体、本质或本性。」拉特朗第四届大公会议（1215）：DS 804。
253The Trinity is One. We do not confess three Gods, but one God in three persons, the “consubstantial Trinity”.Council of Constantinople II (553): DS 421. The divine persons do not share the one divinity among themselves but each of them is God whole and entire: “The Father is that which the Son is, the Son that which the Father is, the Father and the Son that which the Holy Spirit is, i.e. by nature one God.”Council of Toledo XI (675): DS 530:26. In the words of the Fourth Lateran Council (1215), “Each of the persons is that supreme reality, viz., the divine substance, essence or nature.”Lateran Council IV (1215): DS 804.
254——三个位格彼此真实有别。「神是独一的，但不是孤独的。」《达玛稣信经》：DS 71。「父、子、圣灵」不是仅仅标示神之存在不同样式的名称，因为他们彼此真实有别：「为父的不是为子的；为子的不是为父的；圣灵也不是为父或为子的。」第十一届托莱多会议（675）：DS 530:25。他们彼此的区别在于各自的来源关系：「是父发生，是子受生，是圣灵发出。」拉特朗第四届大公会议（1215）：DS 804。这独一的神性是三一的。
254The divine persons are really distinct from one another. “God is one but not solitary.”Fides Damasi: DS 71. “Father”, “Son”, “Holy Spirit” are not simply names designating modalities of the divine being, for they are really distinct from one another: “He is not the Father who is the Son, nor is the Son he who is the Father, nor is the Holy Spirit he who is the Father or the Son.”Council of Toledo XI (675): DS 530:25. They are distinct from one another in their relations of origin: “It is the Father who generates, the Son who is begotten, and the Holy Spirit who proceeds.”Lateran Council IV (1215): DS 804. The divine Unity is Triune.
255——三个位格彼此相关。 位格之间真实的区分，不是把神性的合一分割开来，而是只存在于他们彼此相属的关系之中：「在表示关系的名号中，父相对于子，子相对于父，圣灵相对于父与子。虽然因这些关系而称他们为三个位格，我们却相信只是一性或一实体。」第十一届托莱多会议（675）：DS 528。确实，「在没有关系对立之处，他们的一切都是一。」佛罗伦萨大公会议（1442）：DS 1330。「因这合一，父全然在子里，也全然在圣灵里；子全然在父里，也全然在圣灵里；圣灵全然在父里，也全然在子里。」佛罗伦萨大公会议（1442）：DS 1331。
255The divine persons are relative to one another. Because it does not divide the divine unity, the real distinction of the persons from one another resides solely in the relationships which relate them to one another: “In the relational names of the persons the Father is related to the Son, the Son to the Father, and the Holy Spirit to both. While they are called three persons in view of their relations, we believe in one nature or substance.”Council of Toledo XI (675): DS 528. Indeed “everything (in them) is one where there is no opposition of relationship.”Council of Florence (1442): DS 1330. “Because of that unity the Father is wholly in the Son and wholly in the Holy Spirit; the Son is wholly in the Father and wholly in the Holy Spirit; the Holy Spirit is wholly in the Father and wholly in the Son.”Council of Florence (1442): DS 1331.
纳齐安的圣额我略（亦称「神学家」）把这段关于三位一体信仰的撮要，托付给君士坦丁堡的慕道者：
St. Gregory of Nazianzus, also called “the Theologian”, entrusts this summary of Trinitarian faith to the catechumens of Constantinople:
256最重要的是，请你们为我看守这伟大的信仰宝藏：我为它而活、为它而战，我愿意把它当作伴侣带着走；它使我能忍受一切苦难，并藐视一切享乐。我指的是对圣父、圣子与圣灵的信仰宣认。今天我把它托付给你们；不久我将凭着它把你们浸入水中，又从水中举起。我把它交给你们，作你们一生的伴侣与护守。我只给你们一个神性与能力：在三者之中是一，在彼此区分中又各自包容三者。神性没有本质或本性的差等，没有高抬人的上位，也没有贬抑人的下位……三者同一本性的无限合一。每一位格若就其自身而论，都是全然的神……若把三者合并而论……我还没开始思想合一，三位一体已以其光辉浸润我；我还没开始思想三位一体，合一就抓住了我……纳齐安的圣额我略，《讲论》40，41：PG 36，417。
256Above all guard for me this great deposit of faith for which I live and fight, which I want to take with me as a companion, and which makes me bear all evils and despise all pleasures: I mean the profession of faith in the Father and the Son and the Holy Spirit. I entrust it to you today. By it I am soon going to plunge you into water and raise you up from it. I give it to you as the companion and patron of your whole life. I give you but one divinity and power, existing one in three, and containing the three in a distinct way. Divinity without disparity of substance or nature, without superior degree that raises up or inferior degree that casts down… the infinite co-naturality of three infinites. Each person considered in himself is entirely God… the three considered together… I have not even begun to think of unity when the Trinity bathes me in its splendor. I have not even begun to think of the Trinity when unity grasps me…St. Gregory of Nazianzus, Oratio 40, 41: PG 36, 417.
四、神的作为与三位一体的使命
IV. The Divine Works and the Trinitarian Missions
257「噢，有福的光啊！三一、最初的合一！」《时辰礼仪》，晚祷赞美诗。神是永恒的福乐、不朽的生命、不灭的光。神就是爱：圣父、圣子与圣灵。神自由旨意要把他有福生命的荣耀赐予我们。这就是那「慈爱的计划」，在创立世界以前，由父在他爱子的里面所拟定：借着「儿子的灵」，「他在爱中预定我们得儿子的名分」，并且「效法他儿子的模样」。弗 1:4–5，9；罗 8:15，29。这计划是「在万古之先，在基督耶稣里赐给我们」的恩典，直接源自三位一体的爱。提后 1:9–10。它在创造工程、在堕落之后整部救恩史，以及在圣子与圣灵的使命之中展开，并在教会的使命中延续。参 AG 2–9。
257“O blessed light, O Trinity and first Unity!”LH, Hymn for Evening Prayer. God is eternal blessedness, undying life, unfading light. God is love: Father, Son and Holy Spirit. God freely wills to communicate the glory of his blessed life. Such is the “plan of his loving kindness”, conceived by the Father before the foundation of the world, in his beloved Son: “He destined us in love to be his sons” and “to be conformed to the image of his Son”, through “the spirit of sonship”.Eph 1:4–5, 9; Rom 8:15, 29. This plan is a “grace [which] was given to us in Christ Jesus before the ages began”, stemming immediately from Trinitarian love.2 Tim 1:9–10. It unfolds in the work of creation, the whole history of salvation after the fall, and the missions of the Son and the Spirit, which are continued in the mission of the Church.Cf. AG 2–9.
258整个救恩计划是三个位格共同的作为。因为三位一体只有一且同一的本性，所以也只有一且同一的作为：「父、子与圣灵并不是三种创造的根源，而是一个根源。」佛罗伦萨大公会议（1442）：DS 1331；参 第二次君士坦丁堡大公会议（553）：DS 421。不过，每一位格都按其独特的位格属性来完成共同的工作。因此，教会遵循新约而宣认：「一神一父，万物都本于他；一主耶稣基督，万物都是借着他有的；一位圣灵，万物都在他里面。」第二次君士坦丁堡大公会议：DS 421。
258The whole divine economy is the common work of the three divine persons. For as the Trinity has only one and the same nature, so too does it have only one and the same operation: “The Father, the Son and the Holy Spirit are not three principles of creation but one principle.”Council of Florence (1442): DS 1331; cf. Council of Constantinople II (553): DS 421. However, each divine person performs the common work according to his unique personal property. Thus the Church confesses, following the New Testament, “one God and Father from whom all things are, and one Lord Jesus Christ, through whom all things are, and one Holy Spirit in whom all things are”.Council of Constantinople II: DS 421.
259作为既共同又各具位格特性的作为，整个救恩计划同时彰显三个位格各自的特性与他们唯一的神性。因此，整个基督徒生活就是与三个位格各自的共融，而毫无分割。凡荣耀父的，都是在圣灵里借着子而行；凡跟随基督的，都是因为父吸引他、圣灵感动他。参 约 6:44；罗 8:14。
259Being a work at once common and personal, the whole divine economy makes known both what is proper to the divine persons, and their one divine nature. Hence the whole Christian life is a communion with each of the divine persons, without in any way separating them. Everyone who glorifies the Father does so through the Son in the Holy Spirit; everyone who follows Christ does so because the Father draws him and the Spirit moves him.Cf. Jn 6:44; Rom 8:14.
整个救恩计划的最终目的，是使神的受造物进入可称颂的三位一体那完美的合一里。参 约 17:21–23。但即在当下，我们也被召成为至圣三位一体的居所；主说：「人若爱我，就必遵守我的道；我父也必爱他，并且我们要到他那里去，与他同住。」约 14:23。
The ultimate end of the whole divine economy is the entry of God’s creatures into the perfect unity of the Blessed Trinity.Cf. Jn 17:21–23. But even now we are called to be a dwelling for the Most Holy Trinity: “If a man loves me”, says the Lord, “he will keep my word, and my Father will love him, and we will come to him, and make our home with him”:Jn 14:23.
260我主我的神啊，三位一体、我所敬拜的，求你帮助我完全忘却自己，好使我安居在你里面，如同我的灵魂已在永恒里般不动不摇、满有平安。愿没有任何事搅扰我的安宁，或使我离开你——我那不改变的神；愿每一分钟都使我更深入你的奥秘！求你赐我灵魂平安；使它成为你的天堂、你所爱的居所与安息之处。愿我永不在那里离弃你；愿我整全地留在那里，在信心上全然警醒，完全敬拜，并完全交托给你创造性的作为。真福圣德肋撒（三位一体德兰）的祈祷。
260O my God, Trinity whom I adore, help me forget myself entirely so to establish myself in you, unmovable and peaceful as if my soul were already in eternity. May nothing be able to trouble my peace or make me leave you, O my unchanging God, but may each minute bring me more deeply into your mystery! Grant my soul peace. Make it your heaven, your beloved dwelling and the place of your rest. May I never abandon you there, but may I be there, whole and entire, completely vigilant in my faith, entirely adoring, and wholly given over to your creative action.Prayer of Blessed Elizabeth of the Trinity.
综述
In Brief
261至圣三位一体的奥秘是基督信仰与生活的中心奥秘。唯有神能借着他自己启示为父、子、圣灵，使我们认识这奥秘。
261The mystery of the Most Holy Trinity is the central mystery of the Christian faith and of Christian life. God alone can make it known to us by revealing himself as Father, Son and Holy Spirit.
262神子降生成人启示：神是永恒的父，而子与父同一本体；也就是说，在父里、与父同在，子与父同为独一的神。
262The Incarnation of God’s Son reveals that God is the eternal Father and that the Son is consubstantial with the Father, which means that, in the Father and with the Father the Son is one and the same God.
263圣灵的使命，既是由父奉子的名差遣（约 14:26），也是由子「从父那里」所差（约 15:26），这启示：圣灵与父与子同为独一的神。「他同父及子同受敬拜，同受荣耀」（尼西亚信经）。
263The mission of the Holy Spirit, sent by the Father in the name of the Son (Jn 14:26) and by the Son “from the Father” (Jn 15:26), reveals that, with them, the Spirit is one and the same God. “With the Father and the Son he is worshipped and glorified” (Nicene Creed).
264「圣灵从父这第一根源而出，并且由于父将此永远地赐给子，因此也从父与子的共融而出」（圣奥古斯丁，《论三位一体》15,26,47：PL 42,1095）。
264“The Holy Spirit proceeds from the Father as the first principle and, by the eternal gift of this to the Son, from the communion of both the Father and the Son” (St. Augustine, De Trin. 15, 26, 47: PL 42, 1095).
265借着「奉父、子、圣灵的名」的洗礼恩典，我们被召分享可称颂的三位一体的生命：在世上，以信心的幽暗来分享；死后，则在永恒的光中分享（参 保禄六世，CPG § 9）。
265By the grace of Baptism “in the name of the Father and of the Son and of the Holy Spirit”, we are called to share in the life of the Blessed Trinity, here on earth in the obscurity of faith, and after death in eternal light (cf. Paul VI, CPG § 9).
266「这就是大公信仰：我们在三位一体内敬拜独一的神，在合一内敬拜三位一体；既不混淆位格，也不分割本质。因为父是一位格，子是另一位格，圣灵是另一位格；但圣父、圣子、圣灵的神性是一，他们的荣耀相等，他们的尊威同永恒」（《亚他那修信经》：DS 75；ND 16）。
266“Now this is the Catholic faith: We worship one God in the Trinity and the Trinity in unity, without either confusing the persons or dividing the substance; for the person of the Father is one, the Son’s is another, the Holy Spirit’s another; but the Godhead of the Father, Son and Holy Spirit is one, their glory equal, their majesty coeternal” (Athanasian Creed: DS 75; ND 16).
267三个位格在其所是上不可分，在其所行上也不可分；但在这唯一的神性作为里，每一位格都显出他在三位一体里的特有样式，尤其是在圣子降生成人与赐下圣灵这两项神的使命上。
267Inseparable in what they are, the divine persons are also inseparable in what they do. But within the single divine operation each shows forth what is proper to him in the Trinity, especially in the divine missions of the Son’s Incarnation and the gift of the Holy Spirit.