Greek Text： Lietzmann, Apollinaris von Laodicea und seine Schule: Texte und Untersuchungen, 250-253.
1. We confess that the Son of God, who was begotten eternally before the ages, in the last ages because of our salvation was born of Mary according to the flesh, as the divine Apostle teaches, saying, “But when the fullness of time came, God sent his Son, born of a woman” (Gal 4:4). And the same one is the Son of God and God according to the flesh and the Son of Man according to the flesh. The one Son is not two natures, one worshipped and one not worshipped, but one nature of God the Word, incarnate and worshipped along with his flesh with one worship. There are not two sons, one who is the true and worshipped Son of God and the other who is an unworshipped man from Mary and became the Son of God by grace as other men. But the one from God, as I said, is the one Son of God and the same one and not another was also born of Mary according to the flesh in the last days. As the angel said to the God-bearer Mary when she said, “How will this be, for I have not known a man?,” “The Holy Spirit will come upon you and the power of the Most High will overshadow you. Therefore the holy one to be born will be called the Son of God” (Lk 1:34-35).
我们承认神的儿子在万世前在永恒中被生，在末日成为我们的救赎，根据其肉身，生于马丽亚，就如同神圣的使徒所教导的，说，“及至时候满足，神就差遣他的儿子，为女子所生。”（加拉太4:4）那位是神的儿子，并根据肉身是神并人的儿子。那一位子不是两个性质，一个被敬拜而另一个不被敬拜，而是一个道神（God the Word）的性质，成为肉身，并带着肉身在一个敬拜中被敬拜。没有两个儿子，一个是真的并被敬拜的神的儿子，另一个是从马丽亚来，不受敬拜的人，并因为神的儿子借着恩典，就好像常人一样。祂乃是从神来的一位，如同我所说的，乃是神的一个儿子，这一位，而不是另一位，根据其肉身也在末日从马丽亚而生。就如同天使对背负神者（God-bearer）马丽亚说话的时候，马丽亚说的，“这怎么可能，我还未与男人同房？”“圣灵要临到你身上，至高者的能力要荫庇你，因此所要生的圣者必称为神的儿子。”（路加福音1:34-35）
Now the one born from the virgin Mary is the Son of God and true God by nature and not by grace and participation. According to only the flesh which is from Mary he is a man, but according to the spirit the same one is Son of God and God. He suffers our sufferings according to the flesh, as it is written, “Since Christ suffered in the flesh for our sake” (1 Pe 4:1), and again, “He who did not spare his own Son but gave him up for us all” (Rom 8:32), but he remains unsuffering and unchangeable according to the deity, according to what is said by the Prophet, “I am God and I do not change” (Mal 3:6). He dies our death according to the flesh for our sins so that he may get rid of death through his death for us, according to the Apostle who says, “Death was swallowed up in victory. Where, death, is your victory? Where, grave, is your sting?” (1 Cor 15:55) and again, “Christ died for our sins according to the Scriptures” (1 Cor 15:3). But he remains undying and unsubdued by death because of the deity, as the power of the Father is impassible, according to what Peter says. “For it was not,” he says, “possible that he be held by death” (Acts 2:24). He ascended into heaven and is seated at the right hand of the Father according to the flesh of the Word exalted from the earth into heaven, according to what is said by David and confirmed by the Lord himself and the Apostles, “The Lord said to my Lord, ‘Sit at my right hand’” (Ps 110:1; Mt 22:44; Mk 12:36; Lk 20:42; Ac 2:34; Heb 1:13). But according to the deity he is uncircumscribed, surrounding every place along with the Father from eternity as the Father’s unspoken power, according to what Paul teaches, “Christ, the power of God and the wisdom of God” (1 Cor 1:24). The same Son of God and God is coming, as he promised, to judge the living and the dead, as the Apostle says, “The one who judges the hidden things of darkness and makes plain the hidden things of the hearts and brings the praise and blame as is worthy for each” (1 Cor 4:5).
3. But if anyone teaches contrary to these things from the divine Scriptures by saying that there is one who is the Son of God and another who is the man from Mary made to be a son by grace like us, such that there are two sons, the one a son of God by nature, the one from God, and the other by grace, the man from Mary, or if anyone says the flesh of our Lord is from above and not from the virgin Mary, or that deity was changed into flesh or commingled or transformed, or that the deity of the Son is passible or the flesh of our Lord, as that of a man, is unworshipped, and not worshipped as that of the Lord and God, the catholic church anathematizes this one, convinced by the divine Apostle when he says, “If anyone preaches to you a gospel other than the one you received, let him be anathema” (Gal 1:9).
但是，若有任何人教导与这些圣经的是相反，说有一位神的儿子（Son of God），又有另外一位从马丽亚来的人因着恩典，成为与我们一样的儿子（son），这样就造成有两个儿子，一个根据性质是神的儿子，从神而来，另一个是根据恩典，从马丽亚来的人，或那个神性被改变成为肉身，或与肉身相互调和，或被变化，或神儿子的神性是能够受痛苦，或我们主的肉身，作为人的肉身，是不能被当做主和神敬拜的，大公教会咒逐这样的教训，我们相信神圣的使徒所说的，“若有人传福音给你们，与你们所领受的不同，他就应当被咒诅。”（加拉太书1:9）
Translated by AMJ