아타나시우스 신조(Athanasian Creed, AD 420-450) - 이제롬(Jerome Lee) 목사 번역

아타나시우스 신조(Athanasian Creed, AD 420-450) 한글 새번역

이제롬(Jerome Lee) 목사 번역

 

[본 신조는 역자이신 이재롬(Jerome Lee) 목사의 허락하에 게재하는 것임을 밝힙니다.]

 

 

The post-Nicene or Augustinian doctrine of the Trinity reached its classic statement in the third and last of the ecumenical confessions, called the Symbolum Athanasianum, or, as it is also named from its initial words, the Symbolum Quicumque; beyond which the orthodox development of the doctrine in the Roman and Evangelical churches to this day has made no advance. This Creed is unsurpassed as a masterpiece of logical clearness, rigor, and precision; and so far as it is possible at all to state in limited dialectic form, and to protect against heresy, the inexhaustible depths of a mystery of faith into which the angels desire to look, this liturgical theological confession achieves the task. We give it here in full, anticipating the results of the Christological controversies; and we append parallel passages from Augustine and other older writers, which the unknown author has used, in some cases word for word, and has woven with great dexterity into an organic whole.

The origin of this remarkable production is veiled in mysterious darkness. Like the Apostles’ Creed, it is not so much the work of any one person, as the production of the spirit of the church. As the Apostles’ Creed represents the faith of the ante-Nicene period, and the Nicene Creed the faith of the Nicene, so the Athanasian Creed gives formal expression to the post-Nicene faith in the mystery of the Trinity and the incarnation of God. The old tradition which, since the eighth century, has attributed it to Athanasius as the great champion of the orthodox doctrine of the Trinity, has been long ago abandoned on all hands; for in the writings of Athanasius and his contemporaries, and even in the acts of the third and fourth ecumenical councils, no trace of it is to be found. It does not appear at all in the Greek church till the eleventh or twelfth century; and then it occurs in a few manuscripts which bear the manifest character of translations, vary from one another in several points, and omit or modify the clause on the procession of the Holy Ghost from the Father and the Son (v. 23). It implies the entire post-Nicene or Augustinian development of the doctrine of the Trinity, and even the Christological discussions of the fifth century, though it does not contain the anti-Nestorian test-word θεοτό κος, mother of God. It takes several passages verbally from Augustine’s work on the Trinity which was not completed till the year 415, and from the Commonitorium of Vincentius of Lerinum, 434; works which evidently do not quote the passages from an already existing symbol, but contribute them as stones to the building. on the other hand it contains no allusion to the Monophysite and Monothelite controversies, and cannot be placed later than the year 570; for at that date Venantius Fortunatus of Poictiers wrote a short commentary on it.

It probably originated about the middle of the fifth century, in the school of Augustine, and in Gaul, where it makes its first appearance, and acquires its first ecclesiastical authority. But the precise author or compiler cannot be discovered, and the various views of scholars concerning him are mere opinions. From Gaul the authority of this symbol spread over the whole of Latin Christendom, and subsequently made its way into some portions of the Greek church in Europe. The various Protestant churches have either formally adopted the Athanasian Creed together with the Nicene and the Apostles’, or at all events agree, in their symbolical books, with its doctrine of the trinity and the person of Christ.

The Athanasian Creed presents, in short, sententious articles, and in bold antitheses, the church doctrine of the Trinity in opposition to Unitarianism and tritheism, and the doctrine of the incarnation and the divine-human person of Christ in opposition to Nestorianism and Eutychianism, and thus clearly and concisely sums up the results of the trinitarian and Christological controversies of the ancient church. It teaches the numerical unity of substance and the triad of persons in the Father and the Son and the Holy Ghost, with the perfect deity and perfect humanity of Christ in one indivisible person. In the former case we have one substance or nature in three persons; in the latter, two natures in one divinehuman person.

On this faith eternal salvation is made to depend. By the damnatory clauses in its prologue and epilogue the Athanasianum has given offence even to those who agree with its contents. But the original Nicene Creed contained likewise an anathema, which afterwards dropped out of it; the anathema is to be referred to the heresies, and may not be applied to particular persons, whose judge is God alone; and finally, the whole intention is, not that salvation and perdition depend on the acceptance and rejection of any theological formulary or human conception and exhibition of the truth, but that faith in the revealed truth itself, in the living God, Father, Son, and Spirit, and in Jesus Christ the God-Man and the Saviour of the world, is the thing which saves, even where the understanding may be very defective, and that unbelief is the thing which condemns; according to the declaration of the Lord: “He that believeth and is baptized shall be saved; but he that believeth not shall be damned.” In particular actual cases Christian humility and charity of course require the greatest caution, and leave the judgment to the all-knowing and just God.

The Athanasian Creed closes the succession of ecumenical symbols; symbols which are acknowledged by the entire orthodox Christian world, except that Evangelical Protestantism ascribes to them not an absolute, but only a relative authority, and reserves the right of freely investigating and further developing all church doctrines from the inexhaustible fountain of the infallible word of God.

- Philip Schaff's, "Creeds of Christendom" and "History of the Christian Church", CCEL

니케아 이후 혹은 아우구스티누스의 삼위일체 교리는 보편 교회의 신앙고백서들 가운데 세 번째이자 마지막 문서에서 고전적 진술에 도달한다. 이 문서는 아타나시우스 신조(Symbolum Athanasianum) 혹은 첫 단어들을 따서 퀴쿰케 신조(Symbolum Quicumque)라고 불린다. 로마 교회와 개신교 교회들에서는 이것을 넘어서는 정통 교리의 발전이 이루어지지 않았다. 이 신조는 논리적 명쾌성과 정확성과 간결성에서 어떤 것도 능가할 수 없는 걸작이다. 천사들도 들여다 보기를 원하는 신앙의 비밀의 무궁한 깊이를 제한된 변증적 형태로 진술하고 그로써 이단을 막아낸 점을 놓고 보자면, 이 전례적(典禮的) · 신학적 신앙고백서는 소기의 목적을 달성했다. 여기서 신조 전문을 소개하고자 한다. 읽으면서 그리스도론 논쟁들의 결과들을 떠올리면 좋을 것이다. 아우구스티누스와 그 이전에 활동한 저자들의 병행 구절들을 함께 첨부하는데, 이 내용을 익명의 저자가 어떤 경우에는 단어 그대로 사용하여 훌륭한 솜씨로 하나의 유기적 전체로 엮어냈다.

이 놀라운 저작의 기원은 신비스러운 어둠에 가려져 있다. 사도신경과 마찬가지로 이것도 어느 한 사람의 저작이 아니라 교회의 정신이 이루어낸 산물이다. 사도신경이 니케아 이전 시대의 신앙을, 니케아 신조가 니케아 시대의 신앙을 반영하듯이, 아타나시우스 신조는 삼위일체와 하나님의 성육신이라는 신비에 대한 니케아 이후 시대의 신앙을 공식적으로 표현한다. 8세기 이래로 삼위일체 정통 교리의 위대한 투사인 아타나시우스를 이 신조의 저자로 간주해온 옛 전승은 이미 오래 전에 모든 진영에 의해 포기되었다. 그 이유는 아타나시우스와 동시대인들의 저서들, 심지어 제3차와 4차 에큐메이컬 공의회들의 결정들에조차 그 증거가 발견되지 않기 때문이다. 그리스 교회에서는 11-12세기에야 비로소 나타났으며, 그 뒤에도 소수의 사본들, 즉 번역체의 특성을 분명히 드러내고 여러 점에서 서로 다른, 그리고 성령이 성부와 성자에게서 발출하셨다는 구절이 삭제되거나 수정된 사본들에만 나타난다. 이 신조는 완전히 니케아 이후거나 아우구스티누스 시대에 발전한 삼위일체 교리를 내포하며, 심지어 5세기에 이루어진 그리스도론 논의들까지도 암시한다(비록 네스토리우스파를 가려내기 위한 단어<테오토코스, 하나님의 어머니>는 나오지 않지만). 아우구스티누스의 「삼위일체론」(415년에야 비로서 완성됨)과 레리눔의 빈켄티우스가 쓴 「충고」(Commonitorium, 434)에서 여러 구절을 그대로 취한다. 이 책들이 그 단락들을 기존의 신조에서 인용하지 않고, 새로 써나간 것이 분명하다. 반면에 이 신조에는 단성론과 단의론 논쟁이 암시되지 않으며, 따라서 570년 이후에 작성되었다고 불 수 없다. 570년이라는 연대를 제시하는 이유는 그 해에 푸아티에의 베난티우스 포르투나투스가 이 신조에 대한 짧은 주석을 썼기 때문이다.

추측하건대 이 신조는 5세기 중엽에 아우구스티누스 학파 사람이 갈라디아에서 작성한 듯하다. 이것이 가장 먼저 등장하여 최초로 교회로부터 권위를 인정받은 곳이 갈라디아이다. 그러나 저자 혹은 편집자를 구체적으로 파악할 수 없으며, 학자들 사이에 저자를 놓고 설왕설래가 있었지만 모두 사견일 뿐이다. 이 신조의 권위는 갈라디아에서부터 라틴 기독교 세계 전체로 퍼져나갔으며, 훗날 유럽에 있는 일부 그리스인 교회에서도 채택되었다. 다양한 개신교 교회들은 아타나시우스 신조를 니케아 신조와 사도신경과 함께 공식적으로 채택하거나, 그렇지 않더라도 삼위일체와 그리스도의 위격 교리에 관한 한 자체의 신앙고백서들에 포함시켰다.

아타나시우스 신조는 간결한 조항들과 대범한 대조들로써 삼위일체 교리를 유니테리언 및 삼신론 교리와 대립시키고, 성육신과 그리스도의 신인적(神人的) 위격 교리를 네스토리우스주의 및 유티케스주의와 대립시키며, 그로써 고대 교회의 삼위일체 논쟁과 그리스도론 논쟁의 결과를 명쾌하고 간결하게 요약한다. 성부와 성자와 성령의 본질이 하나이고 위격은 셋임을 가르치며, 그리스도가 한 분의 개별적 위격으로서 완전한 신성과 완전한 인성을 지니신다고 가르친다. 삼위 하나님은 세 위격에 하나의 본질을 지니시고, 그리스도는 하나의 신인적 위격에 두 본성 혹은 본질을 지니신다고 가르친다.

아타나시우스 신조는 이 신앙에 영원한 구원이 달려 있다고 진술한다. 신조 서두와 후미에 붙은 저주의 구절들은 심지어 신조의 내용에 동의하는 사람들에게까지 부담감을 준다. 그러나 원래의 니케아 신조도 이와 비슷한 아나테마를 실었다가 훗날 삭제되었다. 그것이 삭제된 데에는 아나테마는 이단들에게 선포해야 하는 것이며, 오직 하나님께만 판단하시는 특정인들에게 적용해서는 안 된다는 의중이 실려 있다. 그리고 마지막으로 구원과 멸망이 특정 신학 문구나 인간의 개념, 진리의 표현을 받아들이고 배척하는데 달려 있지 않고, 계시된 진리 자체를 믿는 믿음, 살아 계신 하나님, 성부 · 성자 · 성령에 대한 믿음, 하나님이시요 사람이며 세상의 구주이신 예수 그리스도에 대한 믿음이 비록 이해가 대단히 부족할지라도 사람을 구원하며, 불신앙이 사람을 멸망에 떨어뜨린다는 것이 원래의 니케아 신조에 실렸던 아나테마가 삭제된 의도였다. 그것은 주님께서 선포하신 말씀과 부합한 것이었다: "믿고 세례를 받는 사람은 구원을 얻을 것이요 믿지 않는 사람은 정죄를 받으리라"(막 16:16). 진정으로 겸손하고 자비한 그리스도인이라면 구체적인 사안들에서 대단히 신중해야 하며, 심판은 모든 것을 아시고 의로우신 하나님께 맡긴다.

아타나시우스 신조를 마지막으로 에큐메니컬 신조들도 마감된다. 이 신조들은 정통 기독교 세계 전체가 받아들이고 있으나, 다만 복음적 개신교 교회들은 이 신조들에 절대적 권위를 부여하지 않고 상대적 권위만을 부여하며, 마르지 않는 샘과 같은 무오한 하나님 말씀으로부터 모든 교회의 교리들을 자유롭게 연구하고 발전시킬 권리를 남겨둔다.

- 필립 샤프, '신조학"(박일민 옮김), 기독교문서선교회(CLC)

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본 신경은 삼위일체 교리를 공격했던 아리우스에 맞서 정통교리를 지켜낸 아타나시우스 (주후 293-373년)의 이름에서 따온 것입니다. 비록 실제로 아타나시우스가 이 신경을 기록한 것은 아니고, 따라서 그의 이름을 따서 부르는 것도 적절치는 않지만, 그럼에도 17세기까지는 일반적으로 그의 저작으로 이해되었기에 지금까지 그 이름이 사용되고 있습니다. 또한 본 신경은 라틴어 판의 첫 글자를 따서 “키쿰케” (누구든지: 역주)라고도 불립니다. 본 신경은 서두와 결말을 제외하면 두 부분으로 이루어져 있는데, 첫째는 정통 삼위일체 교리(3-28)를 제시하고, 둘째는 기독론, 특히 그리스도의 두 본성(29-41)을 다룹니다. 삼위일체 부분은 특별히 어거스틴(주후 354-430년)의 가르침을 바탕으로 하고 있고, 기독론 부분은 칼케돈 공의회(주후 451년)의 결정에 근거합니다. 본 신경은 6세기 전반부에 처음으로 등장하지만 저자는 미상입니다. 또한 서방교회에 뿌리를 두고 있어 동방정교회에서는 받아들이지 않습니다.

 

1. Quicumque vult salvus esse: ante omnia opus est, ut teneat catholicam fidem.
1. Whosoever will be saved, before all things it is necessary that he hold the catholic [true Christian] faith.
1. 누구든지 구원을 받고자 하는 사람은 모든 것 이전에 보편적[catolic, 참 기독교적] 신앙을 붙들어야 한다.

2. Quam nisi quisque integram inviolatamque servaverit: absque dubio in aeternum peribit.
2. Which faith except every one do keep whole and undefiled, without doubt he shall perish everlastingly.
2. 이 신앙을 완전하고 순결하게 지키지 않으면, 반드시 영원한 멸망에 처하게 될 것이다.

3. Fides autem catholica haec est: ut unum Deum in Trinitate, et Trinitatem in Unitate veneremur;
3. But this is the catholic faith: That we worship one God in trinity, and trinity in unity;
3. 그러나 이것은 보편적 신앙이다: 우리는 삼위로 계시한 한 분 하나님과, 일체로 계시는 삼위 하나님을 경배한다;

4. Neque confundentes personas: neque substantiam separantes.
4. Neither confounding the Persons: nor dividing the Substance [Essence].
4. 위격들을 혼동하지도 않고: 본질을 나누지도 않는다.

5. Alia est enim persona Patris: alia Filii: alia Spiritus Sancti.
5. For there is one Person of the Father: another of the Son: and another of the Holy Ghost.
5. 이는 성부의 한 위격: 성자의 또 다른 위격: 성령의 또 다른 위격이 계시기 때문이다.

6. Sed Patris et Filii et Spiritus Sancti una est divinitas: aequalis gloria, coaeterna majestas.
6. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one: the Glory equal, the Majesty coeternal.
6. 그러나 성부와 성자와 성령의 신성은 모두 하나이다: 영광이 동등하고, 엄위가 다 함께 영원한다.

7. Qualis Pater: talis Filius: talis [et] Spiritus Sanctus.
7. Such as the Father is: such is the Son: and such is the Holy Ghost.
7. 그런 분으로 성부가 계시고: 그런 분으로 성자가 계시며: 그런 분으로 성령이 계신다.

8. Increatus Pater: increatus Filius: increatus [et] Spiritus Sanctus.
8. The Father uncreate [uncreated]: the Son uncreate [uncreated]: and the Holy Ghost uncreate [uncreated].
8. 성부는 창조되지 않으셨다: 성자는 창조되지 않으셨다: 성령은 창조되지 않으셨다.

9. Immensus Pater: immensus filius: immensus [et] Spiritus Sanctus.
9. The Father incomprehensible [unlimited]: the Son incomprehensible [unlimited]: and the Holy Ghost incomprehensible [unlimited, or infinite].
9. 성부는 다 헤아릴 수 없는 분이시다: 성자는 다 헤아릴 수 없는 분이시다: 성령은 다 헤아릴 수 없는 분이시다.

10. Aeternus Pater: aeternus Filius: aeternus (et) Spiritus Sanctus.
10. The Father eternal: the Son eternal: and the Holy Ghost eternal.
10. 성부는 영원하시다: 성자는 영원하시다: 성령은 영원하시다.

11. Et tamen non tres aeterni: sed unus aeternus.
11. And yet they are not three eternals: but one eternal.
11. 그럴지라도 영원한 분이 세 분이 계신 것이 아니고: 영원한 한 분이 계신다.

12. Sicut non tres increati: nec tres immensi: sed unus increatus: et unus immensus.
12. As also there are not three uncreated: nor three incomprehensibles [infinites], but one uncreated: and one incomprehensible [infinite].
12. 창조되지 않은 세 분이 계신 것이 아니듯이: 헤아릴 수 없는 세 분이 계신 것도 아니며: 다만 창조되지 않은 한 분과 헤아릴 수 없는 한 분이 계신다.

13. Similiter omnipotens Pater: omnipotens Filius: omnipotens [et] Spiritus Sanctus.
13. So likewise the Father is Almighty: the Son Almighty: and the Holy Ghost Almighty.
13. 마찬가지로 성부는 전능자시다: 성자는 전능하시다: 성령은 전능하시다.

14. Et tamen non tres omnipotentes: sed unus omnipotens.
14. And yet they are not three Almighties: but one Almighty.
14. 그럴지라도 전능자가 세 분 계신게 아니라: 한 분의 전능자가 계실 뿐이다.

15. Ita deus Pater: deus Filius: deus [et] Spiritus Sanctus.
15. So the Father is God: the Son is God: and the Holy Ghost is God.
15. 그와 같이 성부는 하나님이시다: 성자는 하나님이시다: 성령은 하나님이시다.

16. Et tamen non tres dii: sed unus est Deus.
16. And yet they are not three Gods: but one God.
16. 그럴지라도 하나님이 세 분 계신게 아니라: 한 분 하나님이 계실 뿐이다.

17. Ita dominus Pater: dominus Filius: dominus [et] Spiritus Sanctus.
17. So likewise the Father is Lord: the Son Lord: and the Holy Ghost Lord.
17. 그와 같이 성부는 주(主)이시다: 성자는 주이시다: 성령은 주이시다.

18. Et tamen non tres domini: sed unus [est] Dominus.
18. And yet not three Lords: but one Lord.
18. 그럴지라도 주가 세 분 계신게 아니라: 한 분 주가 계실 뿐이다.

19. Quia sicut singulatim unamquamque personam Deum ac Dominum confiteri, Christiana veritate compellimur:
19. For like as we are compelled by the Christian verity: to acknowledge every Person by himself to be God and Lord:
19. 우리는 기독교 진리에 의해서 각 위(位)께서 친히 하나님이시고 주이심을 인정하도록 요구받는 것처럼:

20. Ita tres deos, aut [tres] dominos dicere, catholica religione prohibemur.
20. So are we forbidden by the Catholic Religion: to say, There be [are] three Gods, or three Lords.
20. 세 분 하나님 혹은 세 분 주가 계신다고 말하지 말도록 보편적[가톨릭] 종교에 의해서 당부받는다.

21. Pater a nullo est factus: nec creatus, nec genitus.
21. The Father is made of none: neither created, nor begotten.
21. 성부는 아무것으로도 지음을 받지 않으셨고: 창조되지 않으셨고, 낳음을 입지 않으셨다.

22. Filius a Patre solo est: non factus, nec creatus: sed genitus.
22. The Son is of the Father alone: not made, nor created: but begotten.
22. 성자는 성부에게서만 나시되: 지음을 받지 않으셨고, 창조되지 않으셨고: 다만 낳음을 입으셨다.

23. Spiritus Sanctus a Patre et filio: non factus, nec creatus, nec genitus: sed procedens.
23. The Holy Ghost is of the Father and of the Son: neither made, nor created, nor begotten: but proceeding.
23. 성령은 성부와 성자에게서 나오셨으나: 지음을 받지 않으셨고: 창조되지 않으셨고, 낳음을 입지 않으셨고: 다만 발출하셨다.

24. Unus ergo Pater, non tres patres: unus Filius, non tres filii: unus Spiritus Sanctus, non tres spiritus sancti.
24. So there is one Father, not three Fathers: one Son, not three Sons: one Holy Ghost, not three Holy Ghosts.
24. 이로써 세 분 성부가 아닌 한 성부가 계신다: 세 분 성자가 아닌 한 성자가 계신다: 세 분 성령이 아닌 한 성령이 계신다.

25. Et in hac Trinitate nihil prius, aut posterius: nihil majus, aut minus.
25. And in this Trinity none is afore, or after another: none is greater, or less than another [there is nothing before, or after: nothing greater or less].
25. 그리고 이 삼위일체 안에서는 어느 위가 앞서고 다른 위가 뒤지는 일이 없다: 어느 위도 다른 위보다 크거나 작은 일이 없다.

26. Sed totae tres personae coaeternae sibi sunt, et coaequales.
26. But the whole three Persons are coeternal, and coequal.
26. 그러나 세 위격 전체가 다 함께 영원하시고 동등하시다.

27. Ita, ut per omnia, sicut jam supra dictum est: et Unitas in Trinitate, et Trinitas in Unitate, venerenda sit.
27. So that in all things, as aforesaid: the Unity in Trinity, and the Trinity in Unity, is to be worshiped.
27. 따라서 앞서 말했듯이, 모든 일에서 삼위로 계신 일체께, 그리고 일체로 계신 삼위께 예배를 드리는 것이 마땅하다.

28. Qui vult ergo salvus esse, ita de Trinitate sentiat.
28. He therefore that will be saved, must [let him] thus think of the Trinity.
28. 그러므로 구원을 받게 될 사람은 삼위일체에 관해서 그렇게 생각해야 한다.

29. Sed necessarium est ad aeternam salutem: ut incarnationem quoque Domini nostri Jesu Christi fideliter credat.
29. Furthermore it is necessary to everlasting salvation: that he also believe rightly [faithfully] the Incarnation of our Lord Jesus Christ.
29. 더 나아가 우리 주 예수 그리스도의 성육신에 대해서도 올바로 믿는 것이 영원한 구원을 얻는데 필수적이다.

30. Est ergo fides recta, ut credamus et confiteamur: quod Dominus noster Jesus Christus Dei Filius, Deus [pariter] et homo est;
30. For the right Faith is, that we believe and confess: that our Lord Jesus Christ, the Son of God, is God and Man;
30. 그렇다면 올바로 믿는다는 것은, 우리 주 예수 그리스도 곧 하나님의 아들이 하나님이시며 인간이심을 믿고 고백하는 것이다;

31. Deus [est] ex substantia Patris, ante secula genitus: et homo ex substantia matris, in seculo natus.
31. God, of the Substance [Essence] of the Father; begotten before the worlds: and Man, of the Substance [Essence] of his Mother, born in the world.
31. 성부의 본질을 지니시고, 창세 전에 낳음을 입은 하나님이시다: 어머니의 본질을 지니시고 세상에 태어나신 인간이시다.

32. Perfectus Deus: perfectus homo, ex anima rationali et humana carne subsistens.
32. Perfect God: and perfect Man, of a reasonable soul and human flesh subsisting.
32. 완전한 하나님이시다: 이성의 기능을 지닌 영혼과 먹고 사는 육체를 지니신 완전한 인간이시다.

33. Aequalis Patri secundum divinitatem: minor Patre secundum humanitatem.
33. Equal to the Father, as touching his Godhead: and inferior to the Father as touching his Manhood.
33. 신성으로는 성부와 동등이시다: 인성으로는 성부보다 낮으시다.

34. Qui licet Deus sit et homo; non duo tamen, sed unus est Christus.
34. Who although he be [is] God and Man; yet he is not two, but one Christ.
34. 그는 비록 하나님이시며 인간이시지만; 그럴지라도 그는 둘이 아니요, 한 분 그리스도이시다.

35. Unus autem, non conversione divinitatis in carnem: sed assumptione humanitatis in Deum.
35. one, not by conversion of the Godhead into flesh: but by taking [assumption] of the Manhood into God.
35. 한 분이신 것은 신성이 육체로 전환되시어 된 것이 아니라: 인성이 신성에 참여하시어 된 것이다.

36. Unus omnino; non confusione substantiae: sed unitate personae.
36. one altogether; not by confusion of Substance [Essence]: but by unity of Person.
36. 온전한 한 분이신 것은 본질의 혼합으로 된 것이 아니라: 위격의 결합(또는 연합)으로 된 것이다.

37. Nam sicut anima rationalis et caro unus est homo: ita Deus et homo unus est Christus.
37. For as the reasonable soul and flesh is one man: so God and Man is one Christ.
37. 이성의 기능을 지닌 영혼과 육체가 한 인간을 이루듯이: 하나님과 인간이 한 분 그리스도를 이루신 것이다.

38. Qui passus est pro nostra salute: descendit ad inferos: tertia die resurrexit a mortuis.
38. Who suffered for our salvation: descended into hell [Hades, spirit-world]: rose again the third day from the dead.
38. 그분은 우리의 구원을 위해 고난받으셨다: 음부에 내려가셨다: 사흗날에 죽은 자들 가운데서 살아나셨다.

39. Ascendit ad [in] cœlos: sedet ad dexteram [Dei] Patris [omnipotentis].
39. He ascended into heaven, he sitteth on the right hand of the Father God [God the Father] Almighty.
39. 그분은 하늘에 오르셨다: 그분은 전능하신 성부 하나님 우편에 앉으셨다.

40. Inde venturus [est] judicare vivos et mortuos.
40. From whence [thence] he shall come to judge the quick and the dead.
40. 그곳에서 살아 있는 자들과 죽은 자들을 심판하러 오실 것이다.

41. Ad cujus adventum omnes homines resurgere habent cum corporibus suis;
41. At whose coming all men shall rise again with their bodies;
41. 그분이 오실 때는 모든 인간들이 반드시 자신들의 육체를 지닌 채 다시 살아날 것이다;

42. Et reddituri sunt de factis propriis rationem.
42. And shall give account for their own works.
42. 그리고 자신들의 행위를 직고할 것이다.

43. Et qui bona egerunt, ibunt in vitam aeternam: qui vero mala, in ignem aeternum.
43. And they that have done good shall go into life everlasting: and they that have done evil, into everlasting fire.
43. 그리고 선을 행한 자들은 영원한 생명으로 들어갈 것이지만: 악을 행한 자들은 영원한 불 속으로 들어갈 것이다.

44. Haec est fides catholicae: quam nisi quisque fideliter firmiterque crediderit, salvus esse non poterit.
44. This is the Catholic Faith: which except a man believe faithfully [truly and firmly], he can not be saved.
44. 이것이 보편적[카톨릭] 신앙이다: 사람이 이것을 진정으로 확고히 믿지 않으면 구원을 받을 수 없다.

 

 

마라나타 캐나다개혁교회
https://cafe.daum.net/maranatha-canrc

마라나타 캐나다개혁교회

Jerome Vander Lee - YouTube
https://www.youtube.com/@jeromevanderlee3617

Jerome Vander Lee

CanRC
https://canrc.org/beliefs

Beliefs - Canadian Reformed Churches

The Athanasian Creed, by R.C. Sproul
https://www.ligonier.org/learn/articles/athanasian-creed

The Athanasian Creed by R.C. Sproul