亞他那修信經 The Athanasian Creed

亚他那修信经 The Athanasian Creed

                                                                                                                                                  

1.人要得到上帝的拯救，最重要的是：必须要持守大公教会的信仰。2. 人必需要笃信无疑的、完整的、纯洁的持守此信仰。

[1] Whoever desires to be saved should above all hold to the catholic faith. [2] Anyone who does not keep it whole and unbroken will doubtless perish eternally.

3. 大公教会信仰即是：我们敬拜三位一体 的独一神；这独一神里的三位乃是合而为一的。4. 独一神里的三位彼此间不混乱，其本质也不分开。5. 此三位乃是：圣父、圣子、圣灵。6. 然而圣父、圣子、圣灵乃是在同一个神性本质 内；祂们的荣耀及永恒中的威严也是相同的。7. 圣父是怎样的神，圣子也就是那样的神，圣灵亦是那样的神。8. 圣父并非是受造的，圣子也是如此，圣灵亦是如此。9. 圣父是无限的，圣子也是无限的，圣灵亦是无限的。10. 圣父是永恒的，圣子也是永恒的，圣灵亦是永恒的。11. 然而祂们并不是三位永恒的神，而是独一的永恒神。12. 也不是三位非受造的无限之神，而是独一的非受造的无限之神13. 相同的，圣父是全能的，圣子也是全能的，圣灵亦是全能的。14. 然而祂们并不是三位全能的神，而是独一的全能神。15. 圣父是神，圣子也是神，圣灵亦是神。16. 然而祂们并不是三位神，而是独一的神。17. 相同的，圣父是我们的主，圣子也是我们的主，圣灵亦是我们的主。18. 然而，我们并非有三位主，而是只有独一的主。19. 因此，我们受到基督真理的催促而承认：圣父、圣子、圣灵每一位都是神、都是我们的主。20. 大公基督教也禁止我们说：有三位神、或三位主。21. 圣父并非是经由某某或某物而产生的；并非是受造的，也非被生的。22. 圣子是单单是经由圣父而产生的；但并不是被圣父所造，而是经由圣父所生出。23. 圣灵是经由圣父和圣子而产生的；但并不是被造，也不是被生出，而是从圣父和圣子而发出。24. 因此有一位圣父，而非三位圣父；有一位圣子，而非三位圣子；有一位圣灵，而非三位圣灵。25. 在此三位一体独一神中的三位之间，并无前后、尊卑、大小之分别。26. 三位乃是共同的永恒及同等。27. 因此，如前所述，这合一的三位一体神，或说是三位一体的合一神，当受我们敬拜。28. 所以人要得到上帝的拯救，必须要思想这位三位一体之神。

[3] Now this is the catholic faith: that we worship one God in Trinity and the Trinity in unity, [4] neither confounding their persons nor dividing the essence. [5] For the person of the Father is a distinct person, the person of the Son is another, and that of the Holy Spirit still another. [6] But the divinity of the Father, Son, and Holy Spirit is one, the glory equal, the majesty coeternal. [7] Such as the Father is, such is the Son and such is the Holy Spirit. [8] The Father is uncreated, the Son is uncreated, the Holy Spirit is uncreated. [9] The Father is immeasurable, the Son is immeasurable, the Holy Spirit is immeasurable. [10] The Father is eternal, the Son is eternal, the Holy Spirit is eternal. [11] And yet there are not three eternal beings; there is but one eternal being. [12] So too there are not three uncreated or immeasurable beings; there is but one uncreated and immeasurable being. [13] Similarly, the Father is almighty, the Son is almighty, the Holy Spirit is almighty. [14] Yet there are not three almighty beings; there is but one almighty being. [15] Thus, the Father is God, the Son is God, the Holy Spirit is God. [16] Yet there are not three gods; there is but one God. [17] Thus, the Father is Lord, the Son is Lord, the Holy Spirit is Lord. [18] Yet there are not three lords; there is but one Lord. [19] Just as Christian truth compels us to confess each person individually as both God and Lord, [20] so catholic religion forbids us to say that there are three gods or lords. [21] The Father was neither made nor created nor begotten from anyone. [22] The Son was neither made nor created; he was begotten from the Father alone. [23] The Holy Spirit was neither made nor created nor begotten; he proceeds from the Father and the Son. [24] Accordingly, there is one Father, not three fathers; there is one Son, not three sons; there is one Holy Spirit, not three holy spirits. [25] None in this Trinity is before or after, none is greater or smaller; [26] in their entirety the three persons are coeternal and coequal with each other. [27] So in everything, as was said earlier, the unity in Trinity, and the Trinity in unity, is to be worshipped. [28] Anyone then who desires to be saved should think thus about the Trinity.

29. 此外，要得到上帝的救恩，也必须要笃信我们主耶稣基督的道成肉身。30. 因为纯正的信仰乃是我们宣告相信：上帝的儿子，我们的主耶稣基督是神、也是人。31. 祂是神，在诸世界存在之前被圣父生出，有着圣父的本质；祂也是人，生出在这个世界之中，有着祂母亲的本质。32. 祂是完全的神，也是具有理性之灵魂及人类血肉实体之完全的人，33. 就衪的神性而论，祂与圣父同等；就衪的人性而论，祂低于圣父。34. 虽然祂同时是神、也是人，然而并非是两位，而是一位基督。35. 祂是将人性带进神之中的那一位，而不是将神性转变为血肉之躯的那一位。36. 祂完全是一位，但并非借着祂的神性和人性本质两者间互相混合成为一，而是借着位格的联合为一。37. 就如同祂的理性之灵魂和肉体之驱(两者)联合成为一位人；相同的，神和人也是联合为一位基督。38. 衪为了拯救我们而受难，并下到阴间，但在第三天从死里复活。39. 衪升到天上，坐在全能父神的右边。40. 将来要从那里降临，来审判活人和死人。41. 当祂降临时，所有的人必然会从肉身中复活。42. 所有的人必要供认他们自己所做过的事。43. 那些行善的人必要进入永生，为恶的人必要进入永火中。

[29] But it is necessary for eternal salvation that one also believe in the incarnation of our Lord Jesus Christ faithfully. [30] Now this is the true faith: that we believe and confess that our Lord Jesus Christ, God’s Son, is both God and man, equally. [31] He is God from the essence of the Father, begotten before time; and he is man from the essence of his mother, born in time; [32] completely God, completely man, with a rational soul and human flesh; [33] equal to the Father as regards divinity, less than the Father as regards humanity. [34] Although he is God and man, yet Christ is not two, but one. [35] He is one, however, not by his divinity being turned into flesh, but by God’s taking humanity to himself. [36] He is one, certainly not by the blending of his essence, but by the unity of his person. [37] For just as one man is both rational soul and flesh, so too the one Christ is both God and man. [38] He suffered for our salvation; he descended to hell; he arose from the dead on the third day; [39] he ascended to heaven; he is seated at the Father’s right hand; [40] from there he will come to judge the living and the dead. [41] At his coming all people will arise bodily [42] and give an accounting of their own deeds. [43] Those who have done good will enter eternal life, and those who have done evil will enter eternal fire.

44. 以上乃是大公教会的信仰，除非人虔诚笃信，否则便无法得到拯救。阿们。

[44] This is the catholic faith: that one cannot be saved without believing it firmly and faithfully.

（洛杉矶华⼈改⾰宗恩约教会提供）

————

亚他那修信经 The Athanasian Creed

1.凡人欲得救，首先當持守大公教會信仰。

Whosoever will be saved, before all things it is necessary that he hold the catholic faith;

2. 此信仰，凡守之不全不正者，必永遠沉淪。

Which faith except every one do keep whole and undefiled, without doubt he shall perish everlastingly.

3. 大公教會信仰即：我等敬拜一體三位，而三位一體之神。

And the catholic faith is this: That we worship one God in Trinity, and Trinity in Unity;

4. 其位不紊，其體不分。

Neither confounding the persons, nor dividing the substance

5. 父一位，子一位，聖靈亦一位。

For there is one Person of the Father, another of the Son and another of the Holy Spirit.

6. 然而父子聖靈同一神性，同一榮耀，亦同一永恆之尊嚴。

But the Godhead of the Father, of the Son, and of the Holy Spirit is all one, the glory equal, the majesty co-eternal.

7. 父如何，子如何，聖靈亦如何。

Such as the Father is, such is the Son and such is the Holy Spirit.

8. 父不受造，子不受造，聖靈亦不受造。

The Father uncreated, the Son uncreated, and the Holy Spirit uncreated.

9. 父無限，子無限，聖靈亦無限。

The Father incomprehensible, the Son incomprehensible, and the Holy Spirit incomprehensible.

10. 父永恆，子永恆，聖靈亦永恆。

The Father eternal, the Son eternal, and the Holy Spirit eternal.

11. 非三永恆者，乃一永恆者。

And yet they are not three eternals, but one eternal.

12. 亦非三不受造者，非三無限者，乃一不受造者，一無限者。

As also there are not three uncreated nor three incomprehensibles, but one uncreated and one incomprehensible.

13. 如是，父全能，子全能，聖靈亦全能。

So likewise the Father is almighty, the Son almighty, and the Holy Spirit almighty;

14. 然而，非三全能者，乃一全能者。

And yet they are not three almighties, but one almighty.

15. 如是，父是神，子是神，聖靈亦是神。

So the Father is God, the Son is God, and the Holy Spirit is God;

16. 然而，非三神，乃一神。

And yet they are not three Gods, but one God.

17. 如是，父是主，子是主，聖靈亦是主。

So likewise the Father is Lord, the Son Lord, and the Holy Spirit Lord;

18. 然而，非三主，乃一主。

And yet they are not three Lords, but one Lord.

19.依基督真道，我等不得不認三位均為神，均為主。

For like as we are compelled by the Christian verity to acknowledge every person by himself to be God and Lord;

20. 依大公教，我等亦不得謂神有三，亦不得謂主有三。

so are we forbidden by the catholic religion to say: There are three Gods or three Lords.

21. 父非由誰作成：既非受造，亦非受生。

The Father is made of none, neither created nor begotten.

22. 子獨由于父：非作成，亦非受造；而為受生。

The Son is of the Father alone; not made nor created, but begotten.

23. 聖靈由于父與子：既非作成，亦非受造，亦非受生；而為發出。

The Holy Spirit is of the Father and of the Son; neither made, nor created, nor begotten, but proceeding.

24.如是，有一父，非三父，有一子，非三子，有一聖靈，非三聖靈。

So there is one Father, not three Fathers; one Son, not three Sons; one Holy Spirit, not three Holy Spirits.

25. 且此三位無分先后，無別尊卑。

And in this Trinity none is afore, nor after another; none is greater, or less than another.

26. 三位乃均永恆，而同等。

But the whole three persons are co-eternal, and co-equal.

27. 由是如前所言，我等當敬拜一體三位，而三位一體之神。

So that in all things, as aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshipped.

28. 所以凡欲得救者，必如是而思三位一體之神。

He therefore that will be saved must thus think of the Trinity.

29. 再者，為求得永恆救贖，彼亦必篤信我等之主耶穌基督成為人身。

Furthermore it is necessary to everlasting salvation that he also believe rightly the incarnation of our Lord Jesus Christ.

30. 依真正信仰，我等信認神之子我等之主耶穌基督，為神，又為人。

For the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man.

31. 其為神，與聖父同體，受生于諸世界之先；其為人，與其母同體，誕生于此世 界。

God of the substance of the Father, begotten before the worlds; and made of the substance of His mother, born in the world.

32. 全神，亦全人，具有理性之靈，血肉之身。

Perfect God and perfect man, of a reasonable soul and human flesh subsisting.

33. 依其為神，與父同等，依其為人，少遜于父。

Equal to the Father as touching His Godhead, and inferior to the Father as touching His manhood.

34. 彼雖為神，亦為人，然非為二，乃為一基督。

Who, although He is God and man, yet He is not two, but one Christ.

35. 彼為一，非由于變神為血肉，乃由于使其人性進入于神。

One, not by conversion of the Godhead into flesh, but by taking of the manhood into God.

36. 合為一；非由二性相混，乃由位格為一。

One altogether, not by the confusion of substance, but by unity of person.

37. 如靈與身成為一人，神與人成為一基督。

For as the reasonable soul and flesh is one man, so God and man is one Christ;

38. 彼為救我等而受難，降至陰間，第三日從死復活。

Who suffered for our salvation, descended into hell, rose again the third day from the dead;

39. 升天，坐于全能神父之右。將來必從彼處降臨，審判活人死人。

He ascended into heaven, He sitteth on the right hand of the Father, God Almighty;  From thence He shall come to judge the living and the dead.

40. 彼降臨時，萬人必具身體復活；並供認所行之事。

At whose coming all men shall rise again with their bodies;  And shall give account of their own works.

41. 行善者必入永生，作惡者必入永火。

And they that have done good shall go into life everlasting, and they that have done evil into everlasting fire.

42. 此乃大公教會信仰，人除非篤實相信，必不能得救。

This is the catholic faith, which except a man believe faithfully, he cannot be saved.

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亚他那修信经

这份信经以亚他那修（主后293-373年）的名字命名。亚他那修是早期教会中一位抵挡亚流异端，捍卫三位一体正统教义的勇士。尽管这份信经并非亚他那修本人所写，并且误以他的名字命名，但是今天继续沿用这个名字乃是因为一直到十七世纪人们普遍把这份信经归功与他。这份信经还有另一个名字，就是拉丁文本的第一个词，凡人欲得救（Quicunque）。信经作者不详，但目前的文本形式可追溯到不早于第六世纪。信经出于西方的拉丁教会，而非希腊教会，并且希腊教会至今没有认可这份信经。信经由两大部分组成，第一部分阐述了正统的三位一体教义（3-28节），第二部分主要处理道成肉身和基督神人二性的教义（29-43节）。尽管这份信经在神学上较使徒信经和尼西亚信经更为清楚详细，但在简洁、自然、庄重上却略逊一筹。数百年来，罗马教会和安立甘宗教会在一些某些庄重的公共敬拜场合会吟诵这份信经。

http://www.reformedbeginner.net/ecumenical-creeds/athanasian-creed/

亚他那修信经简介TheAthanasian Creed

作者: R.C. Sproul    译者:  王一

http://www.ligonier.org/learn/articles/athanasian-creed/

http://www.reformedbeginner.net/intro-athanasian-creed/

https://yibaniba.blogspot.com/2018/03/theathanasian-creed-r.html

亚他那修信经简介TheAthanasian Creed

作者: R.C. Sproul    译者:  王一

http://www.ligonier.org/learn/articles/athanasian-creed/

http://www.reformedbeginner.net/intro-athanasian-creed/

凡人欲得救（Quicumque vult）——这句话正是众所周知的亚他那修信经的标题。长达数世纪以来，人们一直认为其作者是亚他那修（Athanasius）本人，这份文件也因此被称为亚他那修信经。在第四世纪时，爆发了亚流主义异端（Arianism）的危机，亚他那修可谓是当时三位一体正统信仰的伟大捍卫者。那次的神学争议集中于基督的本质，直到主后325年这场辩论才以尼西亚信经的确立而告终。在尼西亚会议上，同质（homoousios）一词是最引发争议的，教会最终以这个词作为对基督位格的宣告。藉着这个词，教会宣告三位一体（Trinity）中第二位格与圣父同本质，并藉此申明圣父，圣子，圣灵在存有（being）和永恒（eternality）上是等同的。虽然亚他那修本人并没有直接参与尼西亚信经的写作过程，但他的确是当时抵抗亚流异端的中流砥柱，亚流异端声称基督虽被高举却仍旧是一个比上帝小的受造物。

Quicumque vult— this phrase is the title attributed to what is popularly known as the Athanasian Creed. It was often called the Athanasian Creed because for centuries people attributed its authorship to Athanasius, the great champion of Trinitarian orthodoxy during the crisis of the heresy of Arianism that erupted in the fourth century. That theological crisis focused on the nature of Christ and culminated in the Nicene Creed in 325. At the Council of Nicea of that year the term homoousios was the controversial word that finally was linked to the church’s confession of the person of Christ. With this word the church declared that the second person of the Trinity has the same substance or essence as the Father, thereby affirming that the Father, the Son, and the Holy Spirit are equal in being and eternality. Though Athanasius did not write the Nicene Creed, he was its chief champion against the heretics who followed after Arius, who argued that Christ was an exalted creature but that He was less than God.

亚他那修卒于主后373年，在他的墓碑上刻着一段暗含嘲讽的碑铭，却准确地抓住了他一生事工的精髓，上面写着短短一句：亚他那修与全世界为敌（Athanasius contra mundum）。这位伟大的基督教领袖因其坚定不移地捍卫三位一体正统信仰，在与亚流辩论的过程中多次被驱逐，遭受患难。

Athanasius died in 373 a.d., and the epithet that appeared on his tombstone is now famous, as it captures the essence of his life and ministry. It read simply, “Athanasius contra mundum,” that is, “Athanasius against the world.” This great Christian leader suffered several exiles during the embittered Arian controversy because of the steadfast profession of faith he maintained in Trinitarian orthodoxy.

虽然长达数世纪以来，信经一直用“亚他那修”这个名称，当代学者却普遍相信，亚他那修信经是写成于他死后。诚然，亚他那修的神学根深蒂固地扎跟在这份信经中，但极有可能亚他那修并不是其作者。现在使用的标题，凡人欲得救（Quicumque Vult），是按照罗马天主教在通谕和陈述中所通用的惯例而定的。这个名字是信经开头第一句。亚他那修信经以这句开头，意思是说“不论谁愿意”。这样，也表明了信经所宣告的，就是“不论谁愿意得救，首先必须持守大公教会的信仰。”亚他那修信经用简练的语言总结了救恩中关于三位一体的核心教义。

Though the name “Athanasius” was given to the creed over the centuries, modern scholars are convinced that the Athanasian Creed was written after the death of Athanasius. Certainly, Athanasius’ theological influence is embedded in the creed, but in all likelihood he was not its author. The present title, Quicumque Vult, follows the custom in the Roman Catholic Church that is used for encyclicals and creedal statements. These ecclesiastical affirmations get their name from the first word or words of the Latin text. The Athanasian Creed begins with the words quicumque vult, which means “whoever wishes” or “whosoever wishes,” inasmuch as this phrase introduces the first assertion of the Athanasian Creed. That assertion is this: “Whosoever wishes to be saved must, above all, keep the catholic faith.” The Athanasian Creed seeks to set forth in summary version those essential doctrines for salvation affirmed by the church with specific reference to the Trinity.

至于信经是何时写成，现今的普遍观点是最早写于第五世纪，也可能是第七世纪。因为信经直到公元633年的第四次托莱多会议（the fourth council of Toledo）才正式出现的编年史当中，并且是由拉丁文写成而不是希腊文。如果它确实写于第五世纪，那其作者可能是米兰城的安布罗修（Ambrose of Milan）或希波的奥古斯丁（Augustine of Hippo）。因为他们影响深远，不过更有可能是法国列仁岛的樊尚（Vincent of Lérins）。

With respect to the history of the origins of the Athanasian Creed, it is generally thought now that the creed was first written in the fifth century — though the seventh century is also given its due, since the creed does not show up in the annals of history until 633 at the fourth council of Toledo. It was written in Latin and not in Greek. If written in the fifth century, several possible authors have been mentioned because of the influence of their thought including Ambrose of Milan and Augustine of Hippo, but it likely was the French saint, Vincent of Lérins.

亚他那修信经的内容主要强调三位一体，其中每个位格都应视为非受造，同永恒（co-eternal）和同质的。在三位一体教义里，基督神人二性是至关重要的。一方面，亚他那修信经再次重申了四世纪时的尼西亚信经所阐述的三位一体教义，另一方面也强调451年迦克敦会议（Council of Chalcedon）上概括的内容。教会不但在第四世纪与亚流异端斗争，也在第五世纪抵挡各样一性论（monophysitism）异端的教导。这些异端将基督位格里的两个本性削减为一个，拉丁文mono physis，指的是一个既非完全的神性也非完全的人性的单一的神人性（single theanthropic nature）。基督一性论的异端之一，犹提干派（Eutychianism）异端认为，基督位格里只有一个既非真实的神性也非真实的人性的本性。这个观点认为基督的两个本性彼此相混（confused or co-mingled）。与此同时，教会也必须与涅斯多留派（Nestorianism）异端斗争（一性论异端也否认涅斯多留派的思想），其思想并非混淆或混合两种本性，而是将它们分离。他们所得出的结论是既然耶稣有两个本性，那么他也有两个位格，一个人性的位格，一个神性的位格。一性论异端与涅斯多留派异端都在451年的迦克敦会议上被定罪。在那次会议上，教会重新确立了三位一体的正统教义，宣布了对三位一体第二位格——基督的正确信仰，基督是真实的人vere homo，真实的上帝vere Deus。并且更进一步的阐明这两个本性在如此完美的合一中共存，不混、不变、不分、不离，各性都保存其特点。这样，只藉着一个信经，便击败了涅斯多留和一性论两种异端。

The content of the Athanasian Creed stresses the affirmation of the Trinity in which all members of the Godhead are considered uncreated and co-eternal and of the same substance. In the affirmation of the Trinity the dual nature of Christ is given central importance. As the Athanasian Creed in one sense reaffirms the doctrines of the Trinity set forth in the fourth century at Nicea, in like manner the strong affirmations of the fifth-century council at Chalcedon in 451 are also recapitulated therein. As the church fought with the Arian heresy in the fourth century, the fifth century brought forth the heresies of monophysitism, which reduced the person of Christ to one nature, mono physis, a single theanthropic (God-man) nature that was neither purely divine or purely human. In the Monophysite heresy of Eutyches, the person of Christ was seen as being one person with one nature, which nature was neither truly divine nor truly human. In this view, the two natures of Christ were confused or co-mingled together. At the same time the church battled with the monophysite heresy, she also fought against the opposite view of Nestorianism, which sought not so much to blur and mix the two natures but to separate them, coming to the conclusion that Jesus had two natures and was therefore two persons, one human and one divine. Both the Monophysite heresy and the Nestorian heresy were clearly condemned at the Council of Chalcedon in 451, where the church, reaffirming its Trinitarian orthodoxy, stated their belief that Christ, or the second person of the Trinity was vere homo and vere Deus, truly human and truly God. It further declared that the two natures in their perfect unity coexisted in such a manner as to be without mixture, confusion, separation, or division, wherein each nature retained its own attributes. So with one creedal affirmation, both the heresy of Nestorianism and the heresy of Monophysitism were condemned.

亚他那修信经再次肯定了迦克敦会议上所指出的，在亚他那修信经中基督被称为全神全人（perfect God and perfect man）。三位一体中每个位格都应视为非受造，因此也同永恒。不但如此，信经也阐明圣灵是从从父“和子”所出，确立了所谓的和子说（filioque），这一点在东正教会中十分有争议，直到今天东方教会都没有接受和子说。

The Athanasian Creed reaffirms the distinctions found at Chalcedon, where in the Athanasian statement Christ is called, “perfect God and perfect man.” All three members of the Trinity are deemed to be uncreated and therefore co-eternal. Also following earlier affirmations, the Holy Spirit is declared to have proceeded both from the Father “and the Son,” affirming the so-called filioque concept that was so controversial with Eastern Orthodoxy. Eastern Orthodoxy to this day has not embraced the filioque idea.

最后，亚他那修信经深入耶稣的道成肉身，阐明在道成肉身的奥秘中，神性并没有更换或改变成为一个人性，而是不变的神性取了（take upon）一个人性。这就是说，在道成肉身中神性获得了（assumption）一个人性，而不是神性转变成人性（mutation）。（译者注：也就是说基督的人性绝不是自有永有的，因为这个属性只适用于神性。或者更直接地说，基督的人性是受造的，与我们的人性相同，只是没有罪；而基督的神性绝不是受造的，是自有永有的第二位格上帝。三位一体的第二位格神性取了一个非位格的人性。我们与基督的人性联合，敬拜三位一体的上帝。）

Finally, the Athanasian standards examined the incarnation of Jesus and affirmed that in the mystery of the incarnation the divine nature did not mutate or change into a human nature, but rather the immutable divine nature took upon itself a human nature. That is, in the incarnation there was an assumption by the divine nature of a human nature and not the mutation of the divine nature into a human nature.

亚他那修信经是罗马天主教四大权威信经之一，它用简洁的语言阐明了获得救恩所必须的相信的内容。虽然亚他那修信经在抗罗宗教会中没有那么大的名声，但是历代抗罗宗教会都坚信三位一体和道成肉身的正统教义。

The Athanasian Creed is considered one of the four authoritative creeds of the Roman Catholic Church, and again, it states in terse terms what is necessary to believe in order to be saved. Though the Athanasian Creed does not get as much publicity in Protestant churches, the orthodox doctrines of the Trinity and the incarnation are affirmed by virtually every historic Protestant church.