中文第三课 （lesson 3）使徒信经的教义内容
第三课 （lesson 3）使徒信经的教义内容 分类：信经 Creed 作者：CSI 点击数：2218 Lesson Three: The Doctrinal Content of the Apostles’ Creed 第三课: 使徒信经的教义内容 A. The Apostles’ Creed is not a dry or lifeless piece of writing. It confesses great truths from God’s revealed word. And by its use as a “Symbol” (a token by which the true Christian can be known from the non-Christian or heretic), it has great doctrinal significance. Note that the Apostles’ Creed is divided into three paragraphs. Each begins by confessing faith in a member of the Trinity. 使徒信经不是一部枯燥、毫无生气的作品。它告白的是从上帝揭示的话语而来的真理。并且由于它作为“标志”的作用(可以作为区分真正基督徒与非基督徒或异端的标志)，使它具有了伟大的教义上的重要性。每一段都以对三位一体其中一位的信仰告白作为开始。 B. THE FIRST ARTICLE 第一部分 I believe in God, the Father almighty, maker of heaven and earth. This opening phrase takes us back to Genesis 1:1: “In the beginning God created the heaven and the earth.” The Apostles’ Creed does not contain the phrase “one God,” as do the Nicene and Athanasian Creeds. Yet, it clearly is based on the belief that there is but one God who is revealed as the Trinity in Christ’s baptismal command (Matt. 28:19). 我信上帝，全能的父，创造天地的主。开篇的第一句使我们想到了创世纪1:1：“起初神创造天地” 。 使徒信经不像尼西亚信经和亚大纳西信经，它没有 “一位上帝”这个词。然而，它很显然是基于对在基督洗礼的诫命中所揭示的三位一体独一上帝的相信(马太福音28:19)。 C. There is only one God, as opposed to the many gods of paganism (polytheism). In the Early Church, “Father” and “Almighty” were taken as two separate thoughts, each describing God. This follows the New Testament pattern which associated the term “Father” with God (Gal. 1:3; Phil. 2:11, 1 Thess. 1:1; 1 Peter 1:2). The emphasis was on God the Father; He is the Father in relation to the Son, who is begotten of the Father; He is the Father in goodness, as Luther says: “All this God does only because he is my good and merciful Father in heaven. And not because I have earned or deserved it.” (Small Catechism). 只有一位上帝，是针对相信有很多神的外邦人(多神论)而说的。在早期教会中，“父”和“全能的”被当作两个不同的思想，分别来描述上帝。这符合新约将 “天父”与上帝联系在一起的模式(加拉太书1:3；腓立比书2:11；帖撒罗尼迦前书1:1；彼得前书1:2)。这里强调的是上帝是父；在与从父来的子的关系中，他是父；他是满有慈爱的父，如路德所说的：“上帝所做的一切都是出于他作为父神的良善和怜悯，并非是我功劳或配得的”(路德小教义问答)。 D. The Early Church Fathers also emphasized the word “almighty” (the Greek word pantokrator), meaning “ruling over all.” As the early Christian Theophilus of Antioch wrote, “He rules and compasses all things.” Later on, the emphasis shifted. Today we connect “almighty” with “Maker of heaven and earth,” thinking more specifically of God’s ability to do all things. This power of God was demonstrated in his creation of the universe. 早期教会中的教父们也强调“全能的”这个词(希腊语中是pantokrator)，意思为“掌管一切”。如早期安提阿的基督徒提阿非罗所写，“他掌管和指导一切”。后来，强调的重点改变了。我们现在将“全能的”与“创造天地的主”连在一起，更确切地理解上帝所做一切事情的能力。上帝的这种能力在他创世中展现出来。 E. THE SECOND ARTICLE 第二部分 I believe in Jesus Christ, His only Son, our Lord. The deity of Jesus (that is, the fact that he is truly God himself) is confessed by calling Jesus God’s Son. Though the bible says that men can become the sons of God by adoption, Jesus is God’s son in a totally different way (John 1:14; 1:18; 3:16; 3:18; 1 John 4:9). All these passages point to the unique or special Sonship of Jesus. He is Gods “only” son from the very beginning. Jesus Christ alone is one with the Father and complete in His knowledge of the Father. 我信我主耶稣基督，上帝的独生子。基督的神性(即，事实上他就是真正的上帝本身)通过称耶稣上帝的儿子而被承认。虽然圣经说人通过领养可以成为上帝的子女，但是耶稣以完全不同的方式成为上帝的儿子(约翰福音1:14；1:18；3:16；约翰福音4:9)。所有这些章节都指出耶稣独一或特殊的儿子的名分。唯独耶稣基督与父一体并完全认识父。 F. The opening words of the Creed also direct our attention to Jesus’ office (that is, his appointed duty as the Mediator between God and man). The name “Christ” focuses our attention on the work He came to do. The Greek word Christos means the anointed one. By calling Jesus “the Christ” we are confessing that he is the great Prophet, Priest and King promised in the Old Testament, the one and only Savior of the world. The word “Lord” translates the Greek Kyrios, the Greek Old Testament translation for Jehovah, the living God of Israel. Thus it reinforces the confession of Jesus as true God. Paul also states that, “No one can say, ‘Jesus is Lord’ except by the Holy Spirit” (1 Cor. 12:3). Thus when we confess Jesus to be “our Lord” we acknowledge both his divinity and our Spirit-created faith in Him. 信经开篇还使我们注意到耶稣的职责(即，他被差派作为上帝与人之间中保的职责)。“基督”这个名字要我们关注的是他到来后所做的工作。希腊语中Christos是受膏者的意思。通过称耶稣为“基督”，我们承认他是旧约中应许的大先知、大祭司和大君王，和这个世上唯一的救主。“主”这个词在希腊语中的翻译为Kyrios，希腊语旧约对耶和华的称呼，以色列永活的上帝。因此它强调了认耶稣为真正的上帝。保罗也陈述说，“若不是被圣灵感动的，也没有能说‘耶稣是主’的”(哥林多前书12:3)。所以当我们认耶稣是“我们的主”的时候，我们承认他的神性和我们在他里面由圣灵创造的信心。 G. Who was conceived by the Holy Spirit, born of the Virgin Mary. 因圣灵感孕，由童贞女马利亚所生。 This is just what we are told in Luke 1:31 and 35. Before the world was created or anything else existed, the Son of God was God along with His Father. Now, however He was to become incarnate (from the Latin words for in and flesh). This means that he took on the nature and form of a human being. We thus call Jesus’ act of becoming a man his incarnation. Yet unlike every other man, Jesus was without a human father. He was born of a virgin mother. The Holy Spirit foretold (预先告知) this about the Savior in the Old Testament Scripture (Isaiah 7:14; Matt. 1:23). Because this miracle goes beyond all our understanding, many modern people (even some who call themselves Christians) reject this particular Bible teaching. 这是路加福音1:31和35节告诉我们的。在创世或任何事物存在以前，上帝的儿子就与他的父同在。然而他将道成肉身(来自拉丁语中in和flesh这两个词)。这意味着这意味着他取了人的属性并成为了人。我们因此称耶稣成为人的行为为道成肉身。但是和任何其他人不同的是，耶稣的父不是普通的人。他由作为童贞女的母亲所生。在旧约中，圣灵预先告知了关于救主的这件事(以赛亚书7:14；马太福音1:23)。因为这个神迹超越我们所有人的理解能力，当今许多人(甚至是一些称他们自己是基督徒的人)拒绝承认圣经中教导的这一点。 H. In the three Ecumenical Creeds, the confession of the doctrine of the Trinity of God and the incarnation (his becoming human) of the second person of the Trinity go hand in hand. Both opponents outside the church and false teachers within it made these two teachings the center of their attacks. As we continue our study, notice how the next two creeds become more and more precise about these two teachings: 1) that there is a unity or one-ness of God, one Creator yet three persons of equal wisdom and goodness, and 2) that the Son of God took on human nature in the womb of the Virgin Mary. When you study the Augsburg Confession, you will see this emphasized in Articles I and III. 在三大公信经中，上帝三位一体的教义与三位一体中的第二位道成肉身(成为人)的教义的告白是结合在一起的。教会外的敌人和教会里的假文士把这两个教导作为他们攻击的重点。当我们继续学习会发现后面两部信经如何在这两点的教导上变得越来越精确：1) 上帝的合一或合而为一，一位创世主中三个同等智慧和良善的位格，2) 上帝的儿子在童贞女马利亚腹中时取了人的属性。当你学习奥古斯堡信条时，你会看到在它的第一和第三条款中强调了这一点。 I. After his incarnation, Jesus also voluntarily underwent a state of humiliation. To save us he willingly gave up the use of his divine majesty and took on the form of a servant during his life on earth. Jesus “emptied himself, taking the form of a servant” (Phil. 2:7, literal translation) and becoming like all other men. He did this so that he could do and suffer all that was necessary for our salvation (Heb. 2:17). Though his miracles show that he still had his divine power, he did not make full and continuous use of it. From his conception until his death, Jesus lived as one of us. 在他道成肉身之后，耶稣还自愿保持卑微的样子。为了拯救我们他甘愿放弃使用他的神权并且以仆人的样子在世上生活。耶稣“倒空自己，取了奴仆的形象”(腓立比书2:7，直译)并成为与其他人一样的样式。他这么做是为了我们的救恩做所有需要他做和遭受的一切事情(希伯来书2:17)。尽管他的神迹显示他仍具有神的能力，但是他没有完全不断地使用它。从他在母腹中直到他死时，耶稣就像我们中的一位一样生活。 J. Suffered under Pontius Pilate, was crucified, died and was buried. 在本丢彼拉多手下受难，被钉于十字架，受死，埋葬。 St. Paul exhorts the young preacher Timothy in the sight of God and before Jesus Christ “who while testifying before Pontius Pilate made the good confession” (1Tim. 6:13). Here, and especially in the Gospels, the redeeming work of Christ is placed into the center of world history. Pontius Pilate was the Roman governor of Judea (26-36 A. D.) at the time of Jesus’ crucifixion. Christianity is rooted in history. The Biblical authors wrote about real historical events. Rufinus, the first man to write a commentary on our Creed (404 A. D.), noticed how important this was: “Those who handed down the Creed showed great wisdom in emphasizing the actual date at which these things happened. In this way there could be no uncertainty or vagueness to upset the stability of what was handed down to us.” St. Paul singles out the crucifixion as a significant aspect of Christ’s Passion (1 Cor. 2:2, Gal. 3:1), as St. Peter does also (Acts 2:23; Acts 4:10). Paul also includes Christ’s burial (1 Cor. 15:4). 圣徒保罗在上帝和耶稣基督面前劝勉年轻的牧师提摩太“在向本丢彼拉多作过那美好见证的基督耶稣”(提摩太前书6:13)。此处，同时尤其是在福音书中，基督救恩的工作被放在世界历史的中心位置。本丢彼拉多是在耶稣被钉十字架时罗马帝国犹太地区的长官(公元26-36年)。基督教植根于历史。圣经的作者们写下了真实的历史事件。鲁菲纳斯，第一位为我们的信经写评论的人(公元404年)，注意到这一点有多么重要：“那些传承信经的人在强调这些事情发生的实际日期上显示出了大智慧。通过这样的方式就不会存在不确定或含糊的内容使我们为传递给我们的东西的确定性感到不安”。圣徒保罗将耶稣被钉十字架作为基督受难的重要方面来强调(哥林多前书2:2；加拉太书3:1)，圣徒彼得也是这样做的(使徒行传2:23；使徒行传4:10)。保罗还强调了基督的被埋葬(哥林多前书15:4)。 K. He descended into hell. The third day He rose again from the dead. He ascended into heaven, and is seated at the right hand of God the Father almighty. 降在阴间。第三天从死人中复活。升天。坐在全能父上帝的右边。 With these words, the Creed confesses the second important part of Jesus’ work, what we call the state of exaltation of our Savior. This part of Jesus’ mission began with His return to life. But before He gives proof to men that He was again alive, He descended into hell (1 Pet. 3:18-20; Col 2:15). In hell he showed to the devil and his angels along with the spirits of those who during their life had been disobedient to the Word of God what a great victory he had won. Christ appeared before them as Lord over death and life and as Victor over death and Satan. 信经的这几句话告白了耶稣工作的第二个重要部分，我们称之为我们救主被高举。耶稣这部分工作开始于他复活的时候。但是在他向人们证明他复活之前，他将在阴间(彼得前书3:18-20；歌罗西书2:15)。在地狱里，他向魔鬼和他的天使以及那些在世时违背上帝话语的人的灵魂显示了他获得的伟大胜利。基督作为掌握生和死的主以及战胜死亡和撒旦的胜利者在他们面前显现。 L. The Lutheran Formula of Concord, using words from a sermon by Luther, urges us “not to concern ourselves with high and abstract speculations about how this occurred.” Rather, “we must only believe and cling to the Word. Then we shall retain the heart of this article and derive from it the comfort that neither hell nor the devil can take captive or harm us or any believer in Christ.” (Formula of Concord, Solid Declaration IX, 3). 路德协同信条用路德一次讲道中的话劝诫我们“不要用我们想入非非和抽象的推测考虑这是如何发生的”。而是，“我们必须只相信和依靠圣经。因而我们应该记住这个信条的核心并从中获得安慰，这样无论是地狱或是魔鬼都不能夺走或伤害我们或任何在基督里的信徒”(协同信条，完全宣言第九部分，3)。 M. Today this statement of the Creed is denied by many people and denominations, since they believe there is no hell for condemned souls. One new translation of the Apostles’ Creed being prepared for use in liberal churches has the ambiguous sentence, “He descended to the dead.” This leaves out any mention of hell. 信经中这样的陈述被当今许多人和教派所否认，因为他们认为没有定灵魂罪的地狱。自由教会中准备使用的新版使徒信经中一句带有歧义的话是，“他降在死人中”。这句话没有提到任何关于地狱的事。 N. Christ’s resurrection from the dead is the central teaching of the Gospel (1 Cor. 15; Rom. 1:4; Rom. 4:25). Jesus rose from the dead on the first day of the week (Sunday), and ever since Christians have gathered for worship on Sunday and confessed their faith: “The third day He arose again from the dead.” Jesus resurrection is the heart of all apostolic teaching and preaching. Still today the church proclaims the resurrection and its meaning to the world – that God was in Christ reconciling the world unto Himself (2 Cor. 5:19-21). 基督从死里复活是福音教导的中心(哥林多前书15；罗马书1:4；罗马书4:25)。耶稣在那一周的第一天(星期日)从死人中复活，并且因此基督徒从那时起在星期日聚集在一起敬拜耶稣和认信：“第三天从死人中复活”。耶稣的复活是所有使徒教导和传道的重点。直到今天，教会称复活和它对于世人的意义为-上帝在基督中与世人和好(哥林多后书5:19-21)。 O. Closely linked to this confession of Christ’s resurrection are two clauses: “He ascended into heaven,” and He “is seated at the right hand of God the Father almighty.” These are almost word-for-word quotations of 1 Peter 3:22 (cf. also Rom. 8:34; Col. 3:1; Eph. 1:20; Heb. 1:3). After Christ had shown Himself to His disciples for forty days, He was taken up into the heavens (Acts 1:9). Although He withdrew His visible presence from them, He promised to remain with them to the end of the world (Matt. 28:20). The expression “is seated at the right hand of God the Father Almighty” signifies that this Son of God who had taken the form of a servant and become a human being like us was now again taking up or assuming the full divine glory and dominion. Together with Him our Brother, we to are exalted. However we have to remember that because he had never stopped being God, our Savior as the Son of God had always been at the right hand of God, His Father. 与基督复活的告白紧密相关的两句是：“升天”和“坐在全能父上帝的右边”。这两句几乎上是逐字引用的彼得前书3:22(参看罗马书8:34；歌罗西书3:1；以弗所书1:20；希伯来书1:3)。在基督向他的门徒显现四十天后，他被接回天上(使徒行传1:9)。尽管他不再以可见的形象与他们在一起，他应许与他们同在直到世界的末了(马太福音28:20)。“坐在全能父上帝的右边”的表述显示出上帝的儿子在取了奴仆的形象并成为像我们一样的人之后，现在又接受了或承担了完全的神的荣耀和权利。我们也与我们的这位弟兄一起被高举。然而我们应该记住因为他从没有停止过作为上帝，我们的救主作为上帝的儿子永远在上帝，他的父的右边。 P. This glorious majesty was also communicated to the human nature at His Incarnation. But during His humiliation, the Savior refrained from making full use of it; but now as our brother, a human being as we are, Jesus Christ has been exalted to the highest majesty and power over all things. The Divine-Human Savior, the son of God, and the Brother of sinners governs and rules all things for the glory of His own name and for the comfort and safety of His church here on earth. 荣耀的权柄与人性在他道成肉身时得以连结。但是在他取了卑微形象期间，他没有完全使用他的权柄，而现在作为我们的弟兄，一个和我们一样的人，耶稣基督被高举拥有超越一切的最高权柄和能力。神人二性的救主，上帝的儿子和罪人的弟兄为了他名的荣耀和他在世上的教会得安慰和安全而管辖和治理一切。 Q. From there He will come to judge the living and the dead. 将来必从那里降临，审判活人死人。 As a result of our Savior’s glorious victory, His final visible return is confessed in the last words of the Second Article. Later some doubters might ask the question, “Where is the promise of His coming?” (2 Pet. 3:2-4). The angel gave the answer to that question at Jesus’ Ascension (Acts 1:11). So the Apostles’ Creed simply repeats as its faith that this Jesus was “appointed as judge of the living and the dead” (Acts 10:42, cf.2 Tim. 4:1; 1 Peter 4:5). This section of the Apostles’ Creed confesses and rejoices in the Scriptural revelation of the eternal Son of God coming in the flesh, His triumph over death and the devil, and His second coming on the clouds of heaven on the Last Day. 由于我们救主荣耀的胜利，我们在第二部分的最后一句话中告白了他最终可见的归来。后来的一些质疑者会问这样的问题，“主要降临的应许在哪里呢？”(彼得后书3:2-4)。天使在耶稣升天时给出了这个问题的答案(使徒行传1:11)。因此使徒信经只是简单地复述了这样的信心即耶稣是“神所立定的，要作审判活人死人的主”(使徒行传10:42，参看提摩太后书4:1；彼得前书4:5)。使徒信经的这一部分告白并喜悦上帝的儿子成为肉身、他超越死亡和魔鬼的胜利、他在末日在天上云彩中的第二次到来的圣经启示。 R. THE THIRD ARTICLE 第三部分 The Third Article simply lists and summarizes a number of doctrines, which teach us through whom and by what means God pours out His grace upon all believers and the Church. The first one, I believe in the Holy Spirit, completes the confession of the Trinitarian baptismal formula commanded by Christ (Matt. 28:19). The Holy Ghost is put on the same level with the Father and the Son. The Holy Spirit is distinct from the Father and the Son, but the divine being is not split into three parts, each person being one-third of the Godhead. We are baptized into the name of the Father, the Son, and the Holy Spirit, and these three are equal in authority, dignity, and essence (or being). 第三条款简单地列举并概括了一系列教导上帝通过谁以及用什么方式将他的恩典倾注在所有信徒和教会上的教义。第一句，我信圣灵，使基督所吩咐的三位一体洗礼论的认信得以完全(马太福音28:19)。圣灵被置于与圣父和圣子同等的地位。圣灵不同于圣父和圣子，但是神性没有被分为三部分，每一个位格都是三个神格中的一位。我们以圣父、圣子和圣灵的名受洗，并且这三位在权力、荣耀和实体(或本质)上是同等的。 S. The holy Christian Church. From this point on the Apostles’ Creed confesses the activity of the Holy Spirit. He creates the church. The word “church” is a translation of the Greek ekklesia. The Church of God consists in the believers whom the Holy Spirit brings to faith by His powerful working through the Gospel and the Sacraments. The Scriptures declare that the Holy Spirit alone accomplishes the entire work of conversion (1 Cor. 6:11; 1 Cor. 12:3; Titus 3:5). The Holy Spirit creates faith through the Word and Sacraments (Rom. 1:16; Rom. 10:17; 1 Thess. 1:5; 1 Thess. 2:13). For this reason too the church is called “holy.” This word points to Eph. 5:25-27. In these words Paul describes the church of Jesus Christ as being justified, cleansed and made holy by the Word of God and Baptism. 我信圣而公之教会。从这个角度看，使徒信经承认圣灵的活动。他创立了教会。“教会”这个词是从希腊语ekklesia翻译而来。上帝的教会由圣灵通过福音和圣礼充满能力的做工带来信心的信徒们组成。圣经宣告了唯独圣灵完成了使人信主的全部工作(哥林多前书6:11；哥林多前书12:3；提多书3:5)。圣灵通过圣经和圣礼建立信心(罗马书1:16；罗马书10:17；帖撒罗尼迦前书1:5；帖撒罗尼迦前书2:13)。也是由于这个原因教会被称为“圣”。这个词指向以弗所书5:25-27。在这几节中保罗形容耶稣基督的教会是藉着圣经和洗礼被称为义，被洗净并成圣。 T. The first version of the Apostles’ Creed, as we have it from Rufinus (404 A. D.), had only the words “the holy church.” Later the word “catholica” (a word used in both Greek and Latin) was added. The word “catholic” meant “general, or universal.” Thus the “holy catholic church” meant God’s church that had spread throughout the whole world. Later, however, “catholic church” came to mean Roman Catholic Church, the church controlled by the Pope in Rome. Therefore, since the 15th century, Lutherans and many other Christians have used the words “I believe in the Holy Christian Church” to testify that they believe that all Christians everywhere (not just in the Roman Catholic Church or their own denomination) are part of God’s kingdom. 使徒信经的最初版本，就是我们从鲁菲纳斯(公元404年)那里获得的，只有“圣教会”这个词。后来，“catholica”(这个词被用于希腊语和拉丁语中)被添加进来。“catholica”这个词的意思是“普遍的或全世界的”。因此“圣而普世之教会”的意思是上帝的教会在全世界兴起。然而，之后“公之教会”变成了代表被罗马教皇统治的罗马天主教。因此，从十五世纪开始，路德宗教徒和许多其他基督徒开始使用“我信圣而公之教会”来表明他们相信所有地方的信徒(不只是罗马天主教会或其他教派的信徒)都是上帝的国的一部分。 U. The communion of saints. This phrase in our version of the Creed, “the communion of saints,” is usually looked on as an appositive, that is, as a description of the previous words. It emphasizes that the “holy Christian church” is actually the “communion” or gathering of those who have been justified by faith and are therefore counted blameless (or “saints”) before God. This fits well, not only with Paul’s words in Eph. 5, but also with 1 Cor. 1:2, where he calls the church those “that are sanctified in Christ Jesus, called to be saints” (cf. also 2 Cor. 1:1). 我信圣徒相通。我们使用的这个版本的信经中，“圣徒相通”这个短语常被看作是对前面所说的话的积极描述。它强调“圣而公之教会”实际上是“相通的”或是那些因信称义并因此在上帝面前成为无可指摘的人(或 “圣徒”)的集合。这不仅非常符合保罗在以弗所书第五章中的话，也符合哥林多前书第一章第二节中说到的他呼召的教会就是那些 “在基督耶稣里成圣，蒙召作圣徒的”(参看哥林多后书1:1)。 V. But this phrase, “the communion of saints,” was not in the early Roman baptismal formula. It was a later addition. While the Apostles’ Creed was used chiefly in the Roman, or Western Church, it seems that this phrase came into the Creed from the Greek or Eastern Church and that originally it may have meant “participation in the holy things.” This would make it a reference to the Means of Grace, the Gospel, Baptism, and especially the Lord’s Supper. This, too, would fit very well, not only with the words of Scripture but also with the doctrine of the Ancient Church, which taught that the Church of God is created by the Holy Spirit working through the Means of Grace. 但是“我信圣徒相通”这个短语，不存在于早期罗马洗礼圣经中。它是后来被添加进去的。而使徒信经主要被用于罗马或西方教会，因此这个短语似乎是由希腊或东方的教会添加到信经中的而且它原本可能具有 “参与神圣的事情”。这使它成为施恩具福音、洗礼并且尤其是圣餐的一个参考。同时，这不仅非常符合圣经的话语，也符合早期教会的教义中教导的上帝的教会是由圣灵通过施恩具创造的。 W. The Christian is holy or a “saint” before God because through faith in the atoning work of Jesus Christ he is declared righteous by God. Still he sins much every day to the end of his life. Through the Gospel, Baptism, Absolution, and the Sacrament of the Altar he is constantly offered and assured of the forgiveness of sins. So, he simply confesses, “I believe in the forgiveness of sins.” 靠着在被上帝称为义的耶稣基督赦罪工作里的信心，基督徒在上帝面前是圣洁的或是一个“圣徒”。但是他每天直到去世的那天仍然犯很多的罪。通过福音、洗礼、赦罪和不断提供给他的圣餐礼以及对罪得赦免的确信，他只须承认，“我信罪得赦免”。 X. With this assurance from God, the Christian boldly declares, “I believe in the resurrection of the body and the life everlasting.” The Scriptures, both in the Old and New Testaments, clearly teach the resurrection of the body (Job 19:26; Dan. 12:2; John 5:28-29; 11:23-26; 1 Cor. 15:12; 1 Thess. 4:16), that is, that the soul will be united with the same body which died. When it is reunited, however, it will be an immortal and perfect body. 有了从上帝来的保证，基督徒大胆宣告，“我信身体复活，我信永生”。圣经的旧约和新约中都明确地教导身体复活(约伯记 19:26；但以理书 12:2；约翰福音5:28-29；11:23-26；哥林多前书15:12；帖撒罗尼迦前书4:16)，就是，灵魂将与已死的身体结合。而当它重新结合时，它将成为不朽和完美的身体。 Y. Apparently in the Early Church some worried that the resurrection of their bodies might be like that of Lazarus, who rose only to die again, and not like Christ, who rose never to die again but to live forever. Therefore St. John Chrysostom, the greatest preacher of the Early Church, explained the last phrase of the Creed in this beautiful way: “After you have said FORGIVENESS OF SINS, you go on to confess the RESURRECTION OF THE DEAD…After that, since a mention of the resurrection is not sufficient to bring out the whole teaching (for many men who have arisen from the grave have died again, as the example of some Old Testament people, Lazarus, and the people who rose at the time of the crucifixion shows), you are also encourage to confess, AND IN THE LIFE EVERLASTING.” 很显然，早期教会中有些人担心他们身体的复活也许只是像拉撒路一样从死亡中再一次复活，而不是像基督一样复活而不再死亡得到永生。因此，早期教会最伟大的牧师，圣徒约翰克里索斯托以这样优美的方式解释了信经中最后一个短语：“在你已经说过我信罪得赦免之后，你进一步承认我信身体复活…然后，由于已经提到了复活就不需要拿出全部的教导(因为许多从坟墓中复活的人已经经过了第二次死亡，例如旧约中的一些人，拉撒路和耶稣被钉十字架时显现的复活的人)，而且作为鼓励承认，我信永生”。 Z. AMEN 阿们！ “Amen.” The Holy Christian Church ends its confession with the word “Amen.” This was a Hebrew word meaning “it is reliable or true.” “Amen” was used in the church as a confession of certainty: “Surely,” “in very truth.” A Christian’s faith is built upon the promises of the God of Truth (Is. 65:16), upon the Lord Christ who calls Himself “the Amen” (Rev. 3:14), and in whom all the promises of God are Yes and Amen (2 Cor. 1:20). Surely what God says and promises will come true for every believer! “阿们。”圣洁的基督教会以“阿们”这个词作为认信的结束。这是一个希伯来语单词，意思是“这是可信的或真实的”。“阿们”用于教会中作为对所确信的事的承认：“当然”，“的的确确”。一个基督徒的信心是建立在上帝应许的真理之上的(以赛亚书65:16)，也因主基督称自己“阿们”(启示录3:14)，而且在基督里上帝所有的应许都是肯定的和阿们(哥林多后书1:20)。当然对于所有信徒来说，上帝所说和所应许的都将实现。