Monophysitism is the doctrine that Jesus Christ had only one nature, rather than two - divine and human. This belief is sometimes known as Eutychianism, after Eutyches, a mid - 5th - century archimandrite of a Constantinople monastery. monophysitism是学说认为耶稣基督只有一个性质，而非二-神和人类。这个信念，有时也被称为e utychianism后，欧迪奇，一中-第五-世纪修士一个君士坦丁堡修道院。 Eutyches taught that in Jesus Christ the humanity was absorbed by the divinity, "dissolved like a drop of honey in the sea."欧迪奇告诉我们，在耶稣基督的人性被吸收，由神， “解散像一滴蜂蜜在海中” 。 Eutyches fought against the Nestorian doctrine that the two natures of Christ represented two distinct persons.欧迪奇抗击景教学说，这两个性质的基督的代表两种截然不同的人。 His doctrine was condemned as heretical, however, at the Council of Chalcedon in 451.他的学说被谴责为异端邪说，但是，在安理会的迦克墩在451 。
Strict Monophysitism, or Eutychianism, explains the one nature in Christ in one of four ways:严格monophysitism ，或eutychianism ，解释了一性质，在基督里在其中四种方式：
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Agnes Cunningham张云坎宁安
Bibliography
参考书目
RC Chesnut, Three
Monophysite Christologies (1976); WHC Freud, The Rise of the Monophysitic
Movement (1972).钢筋混凝土chesnut ，三monophysite christologies （ 1976年）
;西隧弗洛伊德，崛起的monophysitic运动（ 1972年） 。
Derived from monos, "single," and physis, "nature," monophysitism is the doctrine which holds that the incarnate Christ had only a single, divine nature, clad in human flesh.来自monos ， “单” ， physis ， “自然” ， monophysitism是学说，认为肉身的基督只有一个单一的，神性，复合在人肉。 It is sometimes called Eutychianism, after Eutyches (d.454), one of its leading defenders. Since the Council of Chalcedon, which confirmed as orthodox the doctrine of two natures, divine and human, monophysitism has been considered heretical. Its roots probably go back to Apollinaris (c. 370), who laid tremendous stress on the fusion of the divine and human.它有时也被称为eutychianism后，欧迪奇（ d.454 ） ，它的一个领先的维护者。 以来，理事会迦克墩，其中被确认为东正教的教义两个性质，神和人类， monophysitism一直被视为异端邪说。其根源可能去回到亚坡理纳（长370 ） ，谁奠定了巨大的应力对融合的神和人类。 Alexandria (as opposed to Antioch) became the citadel of this doctrine, and Cyril, although deemed orthodox, furnished fuel for the fire kindled by his successor, Dioscorus, and Eutyches, who denied that Christ's body was the same in essence as the bodies of men.亚历山大（如反对安提阿） ，成为大本营的这一学说，和西里尔，虽然被视为正统，提供燃料，消防点燃了由他的继任者， dioscorus ，和欧迪奇，谁否认基督的身体是一样的实质一样，机构男人。 Their chief opponent was Leo I of Rome, whose formulation of the doctrine of two natures in one person triumphed at Chalcedon.他们的对手是行政利奥我罗马，其制定的原则，两个性质在一个人的胜利在迦克墩。
Monophysites tended to divide into two main groups: Julianists, who held to the immortality and incorruptibility of Christ's incarnate body, and the more orthodox Severians, who rejected the Eutychian view that the human and divine were completely mingled in the incarnation. monophysites往往分为两个主要团体： julianists ，谁举行的向永生和廉洁基督的肉身的身体，更东正教severians ，谁拒绝eutychian认为，人类和神完全交融，在化身。 In the remnant of Syrian Jacobites and in the Coptic and Ethiopian churches (and to a limited extent in the Armenian) it survives to the present day.在残余的叙利亚jacobites ，以及在埃塞俄比亚和科普特教堂（并在有限的程度上，在亚美尼亚） ，它赖以生存到今天。
DA
Hubbard大哈伯德
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
AA Luce,
Monophysitism Past and Present; RV Sellers, Two Ancient Christologies and The
Council of Chalcedon; ER Hardy, Christian Egypt: Church and People; WHC Frend,
The Rise of the Monophysite Movement; WA Wigram, The Separation of the
Monophysites.机管局卢斯， monophysitism过去和现在;卖家的RV
，两个古老的christologies和安理会的迦克墩;呃哈，基督教埃及：教会和人民;西隧frend ，崛起的monophysite运动;佤族wigram
，分离的monophysites 。
The history of this sect and of its ramifications has been summarized under EUTYCHIANISM (the nickname somewhat unfairly given by Catholic controversialists).历史上这节和它的影响已归纳下eutychianism （昵称有点不公平所给予的天主教controversialists ） 。 The theology of Monophysitism has also been described under the same heading.神学monophysitism也被形容下，同样的标题。 Two points are discussed in the following article: first, the literary activity of the Monophysites both in Greek and Syriac; secondly, the question whether they can be exculpated from material heresy in their Christology.有两点是讨论在下面的文章：第一，文学活动的monophysites无论是在希腊和叙利亚;第二，质询他们是否可以exculpated从物质异端在他们的christology 。
LITERARY HISTORY文学史
From many points of view the Monophysites are the most important of early heresies, and no heresy or related group of heresies until the sixteenth century has produced so vast and important a literature.从很多角度来看，该monophysites是最重要的早期异端邪说，并没有异端或相关集团的歪理邪说，直到十六世纪已制作，使广大和重要文献。 A large portion of this is lost; some remains in manuscript, and of late years important publications have brought much of this material to the light of day.其中相当大一部分，这是失去了一些仍然在手稿，和晚几年重要的出版物有带来了很多这种材料，以因应天。 Nearly all the Greek literature has perished in its original form, but much of it survives in early Syriac translations, and the Syriac literature itself is extant in yet greater amount.几乎所有的希腊文学已经灭亡了在其原来的形式，但大部分是生存在早期叙利亚翻译，和叙利亚文学本身就是现存在更大的数额。 The scientific, philosophical, and grammatical writings of Monophysites must for the most part be passed over here.科学，哲学，和语法的著作monophysites必须为最部分，予以通过这里。 Ecclesiastical history and biography, as well as dogmatic and polemical writings will be described for the fifth and sixth centuries, together with a few of the chief works of the centuries immediately following.教会的历史和传记，以及教条和polemical著作将形容为第五次和第六次百年来，连同少数的行政工程，百年后立即。
Dioscurus has left us but a few fragments. dioscurus已经离开了我们，但几个片段。 The most important is in the "Hist. Misc.", III, i, from a letter written in exile at Gangra, in which the banished patriarch declares the reality and completeness of our Lord's Human Body, intending evidently to deny that he had approved the refusal of Eutyches to admit Christ's consubstantiality with us.最重要的是，在“历史。杂项” ，三，我从写的一封信在流亡冈格拉，在该被流放主教宣布的现实和完整性，我们的主的人体，意图很明显，以否认，他已批准拒绝欧迪奇承认基督的consubstantiality与我们。
Timothy Ælurus (d. 477) who had been ordained priest by St. Cyril himself, and preserved a profound attachment to that saint, published an edition of some of his works.提摩太ælurus （四477 ）谁已被祝圣司铎圣西里尔自己，并保留了深刻的依恋，圣，出版了一版，他的一些作品。 He accompanied Dioscurus to the robber Council of Ephesus in 449, as he says himself "together with my brother the blessed priest Anatolius" (the secretary of Dioscurus, promoted by him to the See of Constantinople).他的陪同下dioscurus向劫匪会以弗所在449 ，正如他自己说： “连同我的兄弟之神父anatolius ” （秘书dioscurus ，促进了他向见君士坦丁堡） 。 It is not necessary to infer that Timothy and Anatolius were brothers.这是没有必要推断，提摩太和anatolius被兄弟。 When the death in exile of Dioscurus (September 454) was known, Timothy assumed the leadership of those who did not acknowledge the orthodox Patriarch Proterius, and demanded a new bishop.当死亡的流亡dioscurus （九月454 ）被称为，提摩太上任的领导者谁不承认东正教会宗主教proterius ，并要求一个新的主教。 He had with him four or five deprived bishops.他曾与他四，五年，剥夺主教。 The riots which followed were renewed at the death of the Emperor Marcian, and Proterius was murdered.暴动之后续约，在死亡的皇帝马尔奇安， proterius被杀害。 Even before this, Timothy had been consecrated patriarch by two bishops.甚至在此之前，提摩太已consecrated主教由两位主教。 Eusebius of Pelsium and the famous Peter the Iberian, Bishop of Maïuma, the latter not even an Egyptian.尤西比乌斯的pelsium和著名的彼得伊比利亚主教maïuma ，后者甚至没有一名埃及人。 At Constantinople Anatolius was scarcely his enemy; the minister Aspar was probably his friend; but the Emperor Leo certainly desired to acquiesce in the demands for Timothy's deposition addressed to him by the orthodox bishops of Egypt and by Pope St. Leo, and he punished the murderers of Proterius at once.在君士坦丁堡anatolius几乎是他的敌人;部长aspar可能是他的朋友，但皇帝利奥当然渴望在默许的要求，提摩太的沉积给他的由东正教会主教，埃及和教宗圣利奥，他惩处杀人犯的proterius一次。 Meanwhile Ælurus was expelling from their sees all bishops who accepted the Council of Chalcedon.同时ælurus被驱逐他们认为，所有的主教谁接受安理会的迦克墩。 It was not, however, till Anatolius was dead (3 July, 458) and had been succeeded by St. Gennadius, that the Emperor put into effect the opinion he had elicited from all the bishops of the East in the "Encyclia", by exiling Ælurus first to Gangrus in Paphlagonia, and then in 460 to the Cheronesus.它不是，不过，到anatolius死亡（ 7月3日， 458 ） ，并已成功地由圣gennadius ，即皇帝付诸实施的意见，他已引起了所有的主教们东在“ encyclia ” ，由流亡ælurus首先gangrus在帕夫拉戈尼亚，然后在460至cheronesus 。 During the reign of Basilicus he was restored, at the end of 475, and Zeno spared his old age from molestation.统治期间basilicus他恢复，截至去年底的475 ，芝诺不遗余力晚年从骚扰。
Under EUTYCHIANISM something has been said of his theology, and more will be found below.根据eutychianism的东西已经说了他的神学，更会被发现下面。 Of his works a fragment on the Two Natures, is in Migne (PG, LXXXVI, 273).他的作品片段就两个性质，是在米涅公司（ PG ， lxxxvi ， 273 ） 。 The unpublished Syriac collection of his works (in British Mus., manuscript Addit. 12156, sixth cent.) contains未发表的叙利亚收集他的作品（在英国，毛里求斯，手稿addit 。 12156 ，第六。 ）包含
a treatise against the "Dyophysites" (Catholics) which consists mainly of a collection of extracts from the Fathers against the Two Natures, the last of the citations being from letters of Dioscurus. 1论文对“ dyophysites ” （天主教） ，其中主要是收集了提取物的父亲对两个性质，最后的引文正在从信dioscurus 。 This is, however, but a summary of a larger work, which has recently been published entire in an Armenian translation under the title of "Refutation of the Council of Chalcedon".但是，这是摘要，但一个更大的工作，最近已出版的整个在一个亚美尼亚翻译的标题下的“驳斥理事会迦克墩” 。 We learn from Justinian that the original was written in exile.我们学习查士丁尼说，原来写在流亡。
Extracts from a letter written to the city of Constantinople against the Eutychianizers Isaias of Hermopolis and Theophilus, followed by another florigeium from "the Fathers" (almost entirely from Apollinarian forgeries).摘录自写的一封信，向市君士坦丁堡对eutychianizers伊萨亚斯的赫尔莫普利斯和西奥菲勒斯，其次是由另一florigeium从“父亲” （几乎完全由apollinarian是伪造的） 。 This letter is preserved entire by Zacharias (in Hist. Misc., IV, xii, where it is followed by the second letter) and also in the "Chronicle" of Michael the Syrian.这封信是由保存整个撒迦利亚（在历史。杂项，第四，第十二，其次是第二个字母） ，并在“纪事”迈克尔叙利亚。
A second letter against the same.第二封信对相同的。
Extracts from two letters to all Egypt, the Thebaid, and Pentapolis on the treatment of Catholic bishops, priests, and monks who should join the Monophysites.提取物的两封信，向所有埃及， thebaid ， pentapolis对治疗的天主教主教，神父，和僧侣谁应该加入monophysites 。
A refutation of the Synod of Chalcedon and of the Tome of Leo, written between 454 and 460, in two parts, according to the title, and concluding with extracts from the "Acts" of the Robber Synod and four documents connected with it.驳主教的迦克墩和对圣多美和普林西比的低地球轨道，书面之间的454和460 ，分为两部分，根据标题，总结与提取物的从“行为”的匪徒主教和四个文件与它。
A short prayer which Blessed Timothy used to make over those who returned from the communion of the Dyophysites.在短期内祈祷，其中有福提摩太后可用来制造这些谁回来共融的dyophysites 。
Exposition of the faith of Timothy, sent to the Emperor Leo by Count Rusticus, and an abridged narration of what subsequently happened to him.论述的信念，提摩太，发送到皇帝利奥由计数rusticus ，和一节叙述什么，后来发生的事情给他。 A similar supplication of Ælurus to Leo, sent by the silentiary Diomede, is mentioned by Anastasius Sin.类似的supplication的ælurus ，以低地球轨道，发出由silentiary diomede ，是所提到的斯达西单。 The contents of this manuscript are largely cited by Lebon.的内容，这手稿，主要是所列举的lebon 。
A translation into Latin of patristic testimonies collected by Ælurus was made by Gennadius Massil, and is to be identified with the Armenian collection.一翻译成拉丁美洲的教父收集的证词ælurus发了言gennadius massil ，是要确定与亚美尼亚收集。 A Coptic list of Timothy's works mentions one on the Canticle of Canticles. 1科普特名单提摩太的作品，提到一个关于canticle的canticles 。 The "Plerophoria" (33, 36) speak of his book of "Narrations", from which Crum (p. 71) deduces an ecclesiastical history by Timothy in twelve books. “ plerophoria ” （ 33 ， 36 ）发言，他的书“叙事” ，从哪个crum （第71页）推导出一个教会历史提摩太在12书籍。 Lebon does not accept the attribution to Timothy of the Coptic fragments by which Crum established the existence of such a work, but he finds (p. 110) another reference to a historical work by the patriarch in manuscript Addit. lebon不接受归于提摩太的科普特片段，其中crum确定存在这样一个工作，但他认为（第110 ）另一种参考，以一个历史的工作，老人家在手稿addit 。 14602 (Chabot, "Documenta", 225 sqq.). 14602 （查博特， “酷” ， 225 sqq ） 。
Peter Mongus of Alexandria was not a writer.彼得mongus的亚历山大是不是一个作家。 His letters in Coptic are not genuine; though a complete Armenian text of them has been published, which is said to be more probably authentic.他信在科普特并非真正;虽然一个完整的亚美尼亚文本，他们已出版，据说这是更可能真确。 Peter Fullo of Alexandria similarly left no writings.彼得fullo亚历山德里亚，同样没有留下著作。 Letter addressed to him exist, but are certainly spurious.给他的信存在，但肯定是虚假的。 Timothy IV, Patriarch of Alexandria (517-535), composed "Antirrhetica" in many books.提摩太四，宗主教亚历山德里亚（ 517-535 ） ，组成“ antirrhetica ： ”在很多的书籍。 This polemical work of his was lost; but a homily of his remains and a few fragments.这polemical的工作，他是失去了;讲道，但他仍然和几个片段。 Theodosius, Patriarch of Alexandria (10-11 February, 535, and again July, 535- 537 or 538) has left us a few fragments and two letters.狄奥多，宗主教亚历山德里亚（ 2月10日至11日， 535 ，并再次7月， 535 -5 37或5 38）已经离开了我们几个片段和两封信。 The Severians of Alexandria were called Theodosians after him, to distinguish them from the Gaianites who followed his Incorruptibilist rival Gaianus.该severians的亚历山大，被称为theodosians后，他分辨他们从gaianites谁之后，他incorruptibilist竞争对手gaianus 。 The latter left no writings.后者没有留下著作。
Severus: The most famous and the most fertile of all the Monophysite writers was Severus, who was Patriarch of Antioch (512-518), and died in 538.塞维鲁：最有名的和最肥沃的所有monophysite作家塞维鲁，谁是主教安提阿（ 512-518 ） ，死亡在538 。 We have his early life written by his friend Zacharias Scholasticus; a complete biography was composed soon after his death by John, the superior of the monastery where Severus had first embraced the monastic life.我们有他早期的生活写他的朋友撒迦利亚scholasticus ;一个完整的传记组成后不久，他死后由约翰，上级的修道院那里塞维鲁首次接受了寺院生活。 he was born at Sozopolis in Pisidia, his father being a senator of the city, and descended from the Bishop of Sozopolis who had attended the Council of Ephesus in 431.他出生于sozopolis在皮西迪亚，他的父亲作为一个参议员的城市，和后裔主教sozopolis谁出席了会议以弗所在431 。 After his father's death he was sent to study rhetoric at Alexandria, being yet a catechumen, as it was the custom in Pisidia to delay baptism until a beard should appear.之后，他父亲的死亡，他被送往修辞学研究在亚历山大，但catechumen ，因为它是自定义在皮西迪亚拖延的洗礼，直到胡子应该会出现。
Zacharias, who was his fellow-student, testifies to his brilliant talents and the great progress he made in the study of rhetoric.撒迦利亚，谁是他的同事与学生，证明了他的光辉人才和很大的进步，他所取得的研究修辞。 He was enthusiastic over the ancient orators, and also over Libanius.他的热情超过古代的演说，也超过巴尼乌斯。 Zacharias induced him to read the correspondence of Libanius with St. Basil, and the works of the latter and of St. Gregory of Nazianzus, and he was conquered by the power of Christian oratory.撒迦利亚诱导他读函授的巴尼乌斯与圣罗勒，以及工程，后者和圣格雷戈里的nazianzus ，他所征服的权力，基督教礼拜堂。 Severus went to study law at Berytus about the autumn of 486, and he was followed thither by Zacharias a year later.塞维鲁去修读法律贝来图斯约秋季486 ，而他随后thither由撒迦利亚一年后。 Severus was alter accused of having been in youth a worshiper of idols and a dealer in magical arts (so the libellus of the Palestinian monks at the council of 536), and Zacharias is at pains to refute this calumny indirectly, though at great length, by relating interesting stories of the discovery of a hoard of idols in Menuthis in Egypt and of the routing of necromancers and enchanters at Berytus; in both these exploits the friends of Severus took a leading part, and Zacharias asks triumphantly whether they would have consorted with Severus had he not agreed with them in the hatred of paganism and sorcery.塞维鲁是改变被告曾经在青年worshiper的偶像，和经销商在神奇的艺术（所以libellus的巴勒斯坦和尚在安理会的536 ） ，和撒迦利亚是在煞费苦心地驳斥这种诽谤，间接，但在伟大的长度，由有关的有趣的故事，发现一囤积的偶像，在menuthis在埃及和路由的necromancers和enchanters在贝来图斯;在这两利用的朋友塞维鲁了领导的一部分，和撒迦利亚要求胜利，他们是否有与consorted塞维鲁他没有同意与这些国家在仇恨和异教巫术。 Zacharias continued to influence him, by his own account, and induced him to devote the free time which the students had at their disposal on Saturday afternoons and Sundays to the study of the Fathers.撒迦利亚继续影响他，由他自己的帐户，并诱导他献身的自由时间，学生已在他们的处置上周六下午及周日，以研究的父亲。 Other students joined the pious company of which an ascetic student named Evagrius became leader, and every evening they prayed together in the Church of the Resurrection.其他学生加入了虔诚的公司，其中一苦修的学生命名为伐格流斯成为领袖，和每天晚上，他们一起祈祷，在教会中的复活。 Severus was persuaded to be baptized.塞维鲁是说服受洗。 Zacharias refused to be his godfather, for he declared that he did not communicate with the bishops of Phoenicia, so Evagrius stood sponsor, and Severus was baptized in the church of the martyr, Leontius, at Tripolis.撒迦利亚拒绝被他的教父，他声称，他没有沟通的主教们和腓尼基，使伐格流斯站在赞助商，塞维鲁洗礼，在教堂的烈士， leontius ，在特里波利斯。 After his baptism Severus renounced the use of baths and betook himself to fasting and vigils.之后，他的洗礼塞维鲁放弃使用浴室和betook自己的禁食和守夜活动。 Two of his companions departed to become monks under Peter the Iberian.他的两个同伴离开，成为僧侣，根据彼得伊比利亚。 When the news of the death of that famous monk (488) arrived, Zacharias and several others entered his monastery of Beith-Aphthonia, at the native place of Zacharias, the port of Gaza (known also as Maïuma), where Peter had been bishop.当新闻的死亡，即著名的和尚（ 488 ）抵达，撒迦利亚和其他一些进入他的修道院beith - aphthonia ，在本土的地方撒迦利亚，加沙港口（称为还作为maïuma ） ，彼得已主教。 Zacharias did not persevere, but returned to the practice of the law.撒迦利亚没有坚持，但返回到实践中的法律。 Severus intended to practise in his own country, but he first visited the shrine of St. Leontius of Tripolis, the head of St. John Baptist at Emea, and then the holy places of Jerusalem, with the result that he joined Evagrius who was already a monk at Maïuma, the great austerities there did not suffice for Severus, and he preferred the life of a solitary in the desert of Eleutheropolis.塞维鲁打算执业在他自己的国家，但他第一次参拜靖国神社，圣leontius的特里波利斯，头部圣约翰浸会在EMEA地区，然后圣地耶路撒冷，其结果是，他加入伐格流斯谁已经一名僧人在maïuma ，伟大的austerities有没有足够塞维鲁，他属意的生活孤独的在沙漠中的eleutheropolis 。 Having reduced himself to great weakness he was obliged to pass some time in the monastery founded by Romanus, after which he returned to the laura of the port of Gaza, in which was the convent of Peter the Iberian.有减少自己伟大的弱点，他不得不通过一段时间在宝莲寺所创立的罗麦纳斯后，他返回到劳拉的加沙港口，在这是修道院，黄匡源伊比利亚。 Here he spent what his charities had left of his patrimony in building a monastery for the ascetics who wished to live under his direction.在这里，他用了什么，他的慈善机构已离开他的遗产，在建设的一个修道院，为修道者谁希望下生活，他的方向。 His quiet was rudely disturbed by Nephalius, a former leader of the Acephali, who was said to have once had 30,000 monks ready to march on Alexandria when, at the end of 482, Peter Mongus accepted the Henoticon and became patriarch.他的安静是粗暴的困扰， nephalius ，前领导人对acephali ，谁是说有曾经有过30000僧侣准备3月时，亚历山大，截至去年底的482 ，彼得mongus接受henoticon ，并成为主教。 Later on Nephalius joined the more moderate Monophysites, and finally the Catholics, accepting the council of Chalcedon.在稍后nephalius加入了较为温和的monophysites ，最后是天主教徒，接受安理会的迦克墩。 About 507-8 he came to Maïuma, preached against Severus, and obtained the expulsion of the monks from their convents.约507-8他来到maïuma ，鼓吹对塞维鲁，并获得了驱逐僧人，从他们的修道院。 Severus betook himself to Constantinople with 200 monks, and remained there three years, influencing the Emperor Anastasius as far as he could in the support of the Henoticon, against the Catholics on the one hand and the irreconcilable Acephali on the other.塞维鲁betook自己君士坦丁堡与200僧侣，并保持有三年，影响皇帝斯达西，据他可以在支持该henoticon ，对天主教徒，就一方面和不可调和的acephali对其他。 He was spoken of as successor to the Patriarch Macedonius who died in August 511.他谈到，作为继任主教macedonius谁死在八月511 。 The new patriarch, Timotheus, entered into the views of Severus, who returned to his cloister.新的主教， timotheus ，进入塞维鲁的意见，谁回到他的修道院。 In the following year he was consecrated Patriarch of Antioch, 6 November 512, in succession to Flavian, who was banished by the emperor to Arabia for the half-heartedness of his concessions to Monophysitism.在下面的一年他被consecrated主教安提阿， 11月6日512 ，在继承弗拉维安，谁是被流放，由天皇为阿拉伯半心他的优惠，以monophysitism 。 Elias of Jerusalem refused to recognized Severus as Patriarch, and many other bishops were equally hostile.埃利亚斯在耶路撒冷拒绝承认塞维鲁作为主教，以及其他许多主教，同样的敌对。 However, at Constantinople and Alexandria he was supported, and Elias was deposed.然而，在君士坦丁堡和亚历山大，他的支持，和埃利亚斯被废黜。 Severus exercised a most active episcopacy, living still like a monk, having destroyed the baths in his palace, and having dismissed the cooks.塞维鲁行使最活跃的episcopacy ，生活仍想出家，摧毁了洗澡在他的宫殿，并驳回了厨师。 He was deposed in September, 518, on the accession of Justin, as a preparation for reunion with the West.他被废黜9月， 518 ，就加入贾斯汀，作为一个准备与亲人团聚的西方国家。 He fled to Alexandria.他逃到亚历山大。
In the reign of Justinian the patronage accorded to the Monophysites by Theodora raised their hopes.在统治查士丁尼的载客量考虑到monophysites由特沃多拉提出了他们的希望。 Severus went to Constantinople where he fraternized with the ascetical Patriarch Anthimus, who had already exchanged friendly letters with him and with Theodosius of Alexandria.塞维鲁到君士坦丁堡，他fraternized与ascetical老人家anthimus ，谁已交换了友好的信，同他和狄奥多的亚历山大。 The latter was deposed for heresy by Pope Agapetus on his arrival in Constantinople in 536.后者是被废黜为异端，由教宗阿加佩图斯对他在抵达君士坦丁堡在536 。 His successor Mennas held a great council of sixty-nine bishops in the same year after the pope;s departure in the presence of the papal legates, solemnly heard the case of Anthimus and reiterated his deposition.他的继任者mennas举行的一个伟大理事会69主教在同一年后，教宗; s离境在在场的教皇legates ，郑重地听取了案件anthimus ，并重申他的沉积。 Mennas knew Justinian's mind as was determined to be orthodox: "We, as you know", said he to the council, "follow and obey the Apostolic See, and those with whom it communicates we have in our communion, and those whom it condemns, we condemn." mennas知道查士丁尼的头脑，作为被确定为东正教： “我们，你也知道”他说，向安理会提出， “遵循和服从使徒见，和那些与人沟通，我们已在我们的交流，和那些人谴责，我们谴责“ 。 The Easterns were consequently emboldened to present petitions against Severus and Peter of Apamea.该easterns人因此有恃无恐，以目前的请愿反对塞维鲁和彼得的apamea 。 It is from these documents that we have our main knowledge of Severus from the point of view of his orthodox opponents.正是从这些文件中，我们有我们的主要知识塞维鲁从的角度来看，他的东正教对手。 One petition is from seven bishops of Syria Secunda, two others are from ninety-seven monasteries of Palestine and Syria Secunda to the emperor and to the council. 1请愿书是由七个主教叙利亚塞康达，另外两名分别来自97寺庙的巴勒斯坦和叙利亚塞康达向天皇及理事会提出报告。 Former petitions of 518 were recited.前请愿的518人，背诵。 The charges are somewhat vague (or the facts are supposed known) of murders, imprisonments, and chains, as well as of heresy.收费是有点模糊（或事实是，假定已知）的谋杀，监禁，和连锁店，以及作为异端。 Mennas pronounced the condemnation of these heretics for contemning the succession from the Apostles in the Apostolic See, for setting at nought the patriarchal see of the royal city and its council, the Apostolic succession from our Lord in the holy places (Jerusalem), and the sentence of the whole Diocese of Oriens. mennas突出的谴责，这些异端为contemning继承从使徒在使徒见，定于化为乌有宗法见的皇家城市及其安理会，使徒的继承，从我们的主在圣地（耶路撒冷） ，以及一句话，整个教区oriens 。 Severus retired to Egypt once more and to his eremitical life.塞维鲁退休埃及再次和他的eremitical的生活。 He died, 8 February, 538, refusing to take a bath even to save his life, though he was persuaded to allow himself to be bathed with his clothes on.他真的死了， 2月8日， 538 ，拒绝采取洗澡，甚至挽救他的生命，但他说服，让自己被沐浴与他的衣服上。 Wonders are said to have followed his death, and miracles to have been worked by his relics.奇迹，据说有他的死刑，并创造奇迹，已被工作由他的文物。 He has always been venerated by the Jacobite Church as one of its principal doctors.他一直崇敬的，由詹姆士派教会之一，其主要的医生。
His literary output was enormous.他的文学输出是巨大的。 A long catalogue of works is given by Assemani.长期目录工程是由assemani 。 Only a few fragments survive in the original Greek, but a great quantity exists in Syriac translations, some of which has been printed.只有少数几个片段，生存在原来的希腊，但大量存在于叙利亚文翻译，其中一些已印。 The early works against Nephalius are lost.初期工程对nephalius都将丢失。 A dialogue, "Philalethes", against the supporters of the Council of Chalcedon was composed during the first stay of Severus at Constantinople, 509-11.对话， “ philalethes ” ，对支持者理事会迦克墩组成，在第一逗留塞维鲁在君士坦丁堡， 509-11 。 It was a reply to an orthodox collection of 250 extracts from the works of St. Cyril.这是一个答复东正教收集250提取物的作品，圣西里尔。 An answer seems to have been written by John the Grammarian of Caesarea, and Severus retorted with an "Apology for Philalethes" (remains of the attack and retort in Cod. Vat. Syr. 140 and Cod. Venet. Marc. 165).答案似乎已写的约翰grammarian的该撒利亚，塞维鲁反驳与“道歉philalethes ” （仍然是这次攻击和反驳中的化学需氧量。增值税。 syr 140和COD 。 venet 。马克165段） 。 A work "Contra Joannem Grammaticum" which had a great success, and seems to have long been regarded by the Monophysites as a triumph, was probably written in exile after 519.一项工作“魂斗罗joannem grammaticum ” ，其中有一个巨大的成功，似乎早已被认为是由monophysites作为一个胜利，可能是书面流亡海外后， 519 。 Severus was not an original theologian.塞维鲁是不是原来的神学家。 He had studied the Cappadocians and he depended much on the Apollinarian forgeries; but in the main he follows St. Cyril in every point without conscious variation.他曾研究cappadocians和他靠得多就apollinarian是伪造的;但在他的主要如下圣西里尔在每一点没有意识到的变化。
A controversy with Sergius the Grammarian, who went too far in his zeal for the "One Nature", and whom Severus consequently styles a Eutychian, is preserved in manuscript Addit.争议与谢尔盖该grammarian ，谁走得太远在他的热情，为“一性质” ，其中塞维鲁因此风格一eutychian ，是保存在手稿addit 。 17154. 17154 。 This polemic enabled Severus to define more precisely the Monophysite position, and to guard himself against the exaggerations which were liable to result from the habit of restricting theology to attacks on Chalcedon.这论战，使塞维鲁，以更确切地界定monophysite的立场，并警惕作对夸张而被判处的结果，从习惯的限制神学的攻击迦克墩。 In his Egyptian exile Severus was occupied with his controversy with Julian of Halicarnassus.在他的流亡埃及塞维鲁被占领与他的争议与朱利安的halicarnassus 。 We also hear of works on the two natures "against Felicissimus", and "Against the Codicils of Alexander".我们也听到工程对二性“对felicissimus ” ， “反对codicils亚历山大” 。 Like all Monophysites his theology is limited to the controversial questions.象所有monophysites他的神学是有限的，以具争议性的问题。 Beyond these he has no outlook.除了这些，他没有前景。 Of the numerous sermons of Severus, those which he preached at Antioch are quoted as "Homilae cathedrales".对众多的说教的塞维鲁，那些他所宣扬的在安提阿被引用为“ homilae cathedrales ” 。 They have come down to us in two Syriac translations; one was probably made by Paul, Bishop of Callinicus, at the beginning of the sixth century, the other by Jacob Barandai, was completed in 701.他们来给我们的两个叙利亚翻译;之一，可能是发了言，郑明训主教加利尼古，在年初六世纪，其他由雅各布barandai ，完成了在701 。 Those which have been printed are of astonishing eloquence.那些已被印有惊人的口才。 A diatribe against he Hippodrome may be especially noted, for it is very modern in its denunciation of the cruelty to the horses which was involved in the chariot races. 1 diatribe对他hippodrome可能会特别指出，这是非常现代在其退出本爱护马匹，其中涉及在战车比赛。 A fine exhortation to frequent communion is in the same sermon.罚款告诫频繁的交流是在相同的讲道。 The letters of Severus were collected in twenty-three books, and numbered no less than 3759.信塞维鲁收集在2003年的书籍，和编号不得少于3759 。 The sixth book is extant.第六本书是现存的。 It contains theological letters besides many proofs of the varied activities of the patriarch in his episcopal functions.它包含的神学思想建设的信件，除了许多的证明不同的活动，老人家在他的主教的职能。 He also composed hymns for the people of Antioch, since he perceived that they were fond of singing.他还组成的圣歌，为人民的安提阿，因为他认为，他们喜欢唱歌。 His correspondence with Anthimus of Constantinople is found in "Hist. Misc.", IX, xxi-xxii.他的书信与anthimus君士坦丁堡发现在“历史。杂项” ，第九章，二十一-二十二。
Julian, Bishop of Halicarnassus, joined with Severus in the intrigue by which Macedonius was deposed from the Patriarchate of Constantinople in 511.朱利安，主教halicarnassus ，加入与塞维鲁在该阴谋，其中macedonius被废黜从君士坦丁堡东正教会在511 。 He was exiled on the accession of Justin in 518, and retired to the monastery of Enaton, nine miles from Alexandria.他被流放于加入贾斯汀在518 ，和退休修道院enaton ， 9英里由Alexandria 。 He was already of advanced age.他已先进的年龄。 Here he wrote a work "Against the Diphysites" in which he spoke incorrectly according to Severus, who nevertheless did not reply.在这里，他写了工作， “对diphysites ”中，他以不当据塞维鲁，谁不过没有答复。 But Julian himself commenced a correspondence with him (it is preserved in the Syriac translation made in 528 by Paul of Callinicus, and also partially in the "Hist. Misc.", IX, x-xiv) in which he begged his opinion on the question of the incorruptibility of the Body of Christ.但朱利安自己展开，函授与他（它是保存在叙利亚语翻译所取得的528保罗的加利尼古，也部分在“历史。杂项” ，第九，第十- 14 ） ，其中他，乞求他的意见就问题的廉的基督的身体。 Severus replied, enclosing an opinion which is lost, and in answer to a second letter from Julian wrote a long epistle which Julian considered to be wanting in respect, especially as he had been obliged to wait for it for a year and a month.塞维鲁回答说，圈地的一项民意是丢失，且在回答了第二封信，从朱利安写了长期的书信，其中朱利安被视为要在尊重，尤其是他不得不等待它了一年一个月。 Parties were formed.各方形成的。 The Julianists upheld the incorruptibility of the Body of Christ, meaning that Christ was not naturally subject to the ordinary wants of hunger, thirst, weariness, etc., nor to pain, but that He assumed them of His free will for our sakes.该julianists坚持廉洁的基督的身体，也就是说，耶稣是不会自然受到普通希望的饥饿，干渴，疲劳等，也不是痛苦，但他假定他们的自由意志，他为我们的sakes 。 They admitted that He is "consubstantial with us", against Eutyches, yet they were accused by the Severians of Eutychianism, Manichaeism, and Docetism, and were nicknamed Phantasiasts, Aphthartodocetae, or Incorrupticolae.他们承认自己是“ consubstantial与我们” ，对欧迪奇，但他们被指控由severians的eutychianism ，摩尼教， docetism ，并绰号phantasiasts ， aphthartodocetae ，或incorrupticolae 。 They retorted by calling the Severians Phthartolotrae (Corrupticolae), or Ktistolatrae, for Severus taught that our Lord's Body was "corruptible" by its own nature; that was scarcely consistent, as it can only be of itself "corruptible" when considered apart from the union, and the Monophysites refused to consider the Human Nature of Christ apart from the union.他们反驳，称severians phthartolotrae （ corrupticolae ） ，或ktistolatrae ，塞维鲁告诉我们，我们的主的尸体被“ corruptible ”其本身的性质，这是几乎一致的，因为它只能本身“ corruptible ”时，除了考虑从联盟和monophysites拒绝考虑人性的基督，除了从欧洲联盟。 Justinian, who in his old age turned more than ever to the desire of conciliating the Monophysites (in spite of his failure to please them by condemning the "three chapters"), was probably led to favour Julian because he was the opponent of Severus, who was universally regarded as the great foe of orthodoxy.查士丁尼，谁在他的晚年变成比以往任何时候更渴望的调解该monophysites （尽管如此，他没有请他们谴责“三个章节” ） ，可能是导致赞成朱利安，因为他是对手的塞维鲁，谁被普遍看作是伟大的敌人的正统。 The emperor issued in edict in 565 making the "incorruptibility" an obligatory doctrine, in spite of the fact that Julian had been anathematized by a council of Constantinople in 536, at which date he had probably been dead for some years.天皇发表的法令，在565把“廉”强制学说，尽管有事实，即朱利安已anathematized由理事会君士坦丁堡在536 ，在哪个日期，他可能已经死了一些年。
A commentary by Julian on the Book of Job, in a Latin version, was printed in an old Paris edition of Origen (ed. Genebrardus, 1574).评论由朱利安就这本书的工作，在一个拉丁美洲版，印刷，在1岁的巴黎版的奥利（编genebrardus ， 1574 ） 。 A manuscript of the original Greek is mentioned by Mai.手稿的原希腊是所提到的清迈。 It is largely quoted in the catena on Job of Nicetas of Heraclea.它主要是引述，在catena对工作尼亚得斯的heraclea 。 The great work of Julian against Severus seems to be lost.伟大的工作朱利安对塞维鲁似乎丢失。 Ten anathematisms remain. 10 anathematisms依然存在。 Of his commentaries, one on Matthew is cited by Moses Barkepha (PG, CXI, 551).他的评论，一对马修是所列举的郑慕智barkepha公司（ PG ， cxi ， 551 ） 。 It is to be hoped that some of Julian's works will be recovered in Syriac or Coptic translations.它是希望一些朱利安的作品将被恢复在叙利亚或科普特翻译。 An anti-Julianist catena in the British Museum (manuscript Addit. 12155) makes mention of Julian's writings.一反julianist catena在大英博物馆（手稿addit 。 12155 ） ，使提及朱利安的著作。 We hear of a treatise by him, "Against the Eutychianists and Manichaens", which shows that Julian, like his great opponent Severus, had to be on his guard against extravagant Monophysites.我们听到了一个论文，由他， “对eutychianists和manichaens ” ，这表明朱利安一样，他的伟大的对手，塞维鲁，要对他的防范奢侈monophysites 。 Part of the treatise which Peter of Callinicus, Patriarch of Antioch (578-591), wrote against the Damianists is extant in Syriac manuscripts (See Assemani's and Wright's catalogues).部分的论文，其中彼得的加利尼古，宗主教安提阿（ 578-591 ） ，写对damianists是现存在叙利亚的手稿（见assemani的和赖特的目录） 。 The writers of the Tritheist sect next demand our attention.作家的tritheist节未来的需求，我们的注意。 The chief among them John Philoponus, of Caesarea, was Patriarch of the Tritheists at Alexandria at the beginning of the sixth century, and was the principal writer of his party.行政其中约翰philoponus ，该撒利亚，是老人家的tritheists在亚历山大在年初六世纪，是主要的作家，他的党。 He was a grammarian, a philosopher, and an astronomer as well as a theologian.他是一个grammarian ，哲学家，天文学家，以及作为一个神学家。 His principal theological work, Diaitetes e peri henoseos, in ten books, is lost.其主要的神学思想建设工作， diaitetes e围henoseos ，在10书籍，是失去了。 It dealt with the Christological and Trinitarian controversies of his age, and fragments of it are found in Leontius (De sectis, Oct. 5) in St. John Damascene (De haer., I, 101-107, ed. Le Quien) and in Niceph.它处理与christological和三位一体的争议，他的年龄，和片段，它被发现在leontius （德sectis ， 10月5日）在圣约翰达玛森（德haer 。 ，我， 101-107 ，教育署。乐quien ）和在niceph 。 Call., XCIII (see Mansi, XI, 301).呼吁， xciii （见曼西，第十一， 301 ） 。 A complete Syriac translation is in Brit.一个完整的叙利亚文的翻译是在英国。 Mus.毛里求斯。 and Vat.和增值税。 manuscripts.手稿。 Another lost theological work, peri anastaseos, described the writer's theory of a creation of new bodies at the general resurrection; it is mentioned by Photius (cod. 21-23), by Timotheus Presbyter and Nicephorus.另一个失去的神学思想建设工作，围anastaseos ，叙述了作者的理论，一个建立新的机构，在一般的复活，它是所提到的photius （ cod. 21日至23日） ，由timotheus presbyter和nicephorus 。 As a philosopher Philoponus was an Aristotelian, and a disciple of the Aristotelian commentator Ammonius, son of Hermeas.作为一个哲学家philoponus是一个亚里士多德，和弟子的亚里士多德评论员ammonius的儿子， hermeas 。 His own commentaries on Aristotle were printed by Aldus at Venice (on "De generatione et interitu", 1527; "Analytica posteriora", 1534; "Analytica priora", 1536; "De nat. auscult.", I-IV, and "De anima", 1535; "Meteorologica", I, 1551; "Metaphysica", 1583).他自己的评论，亚里士多德被印刷aldus在威尼斯（对“时点generatione等interitu ” ， 1527 “ ;分析家posteriora ” ， 1534 “ ;分析家priora ” ， 1536年; “时点的NAT 。 auscult ” ，我第四，和“德阿尼玛“ ， 1535年; ”气象“ ，我， 1551年; ” metaphysica “ ， 1583年） 。 He also wrote much against the Epicheiremata of Proclus, the last great Neoplatonist: eighteen books on the eternity of the world (Venice, 1535), composed in 529, and peri kosmopoitas (printed by Corderius, Vienna, 1630, and in Gallandi, XII; new ed. by Reichert, 1897), on the Hexaemeron, in which he follows St. Basil and other Fathers, and shows a vast knowledge of all the literature and science accessible in his day.他还写道反对epicheiremata的proclus ，最后的伟大neoplatonist ： 18书籍对永恒的世界（威尼斯， 1535 ）组成，在529 ，和围kosmopoitas （印刷corderius ，维也纳， 1630年，并在gallandi ，第十二章;新的教育署。由reichert ， 1897年） ，关于hexaemeron ，他在其中如下圣罗勒和其他的父亲，并显示了广阔的知识所有文学和科学可以在他那一天。 The latter work is dedicated to a certain Sergius, who may perhaps be identified with Sergius the Grammarian, the Eutychianizing correspondent of Severus.后者的工作是专门到某一个谢尔盖，谁可能是确定与谢尔盖该grammarian ， eutychianizing通讯员塞维鲁。 The work was possibly written as early as 517 (for 617 in the editions is evidently a clerical error).这项工作是可能的书面早在517 （ 617 ，在版本是明显的笔误） 。 A "Computatio de Pascha", printed after this work, argues that the Last Supper was on the 13th of Nizan, and was not a real passover. “ computatio德的复活” ，印刷后，这项工作，认为最后的晚餐是在13日nizan ，并没有一个真正的逾越节。 A lost theological work (entitled tmemata is summarized by Michael the Syrian (Chronicle, II, 69). A book against the Council of Chalcedon is mentioned by Photius (cod. 55). A work "Contra Andream" is preserved in a Syriac manuscript. Another work "Against the Acephali" exists in manuscript, and may be the work Philoponus is known to have written in controversy with Severus. In grammar his master was Romanus, and his extant writings on the subject are based upon the katholike of Herodian (tonika paraggelmata, ed. Dindorf, 1825; peri ton diaphoros tonoumenon, ed. Egenolff, 1880).遗失的神学思想建设工作（题为tmemata是总结了由Michael叙利亚（纪事，二， 69岁） 。一本书，对安理会的迦克墩是所提到的photius （ cod. 55 ） 。工作“魂斗罗andream ”是保存在一个叙利亚手稿另一项工作“对acephali ”存在的手稿，并可能被工作philoponus是已知有书面的争议，在与塞维鲁。文法在他的主人是罗马，和他的著作现存的关于这一主题所依据的katholike的herodian （托尼卡paraggelmata ，教育署。丁多夫， 1825年;围吨diaphoros tonoumenon ，教育署。 egenolff ， 1880 ） 。
This sixth century Monophysite is to be distinguished from an earlier grammarian, also called Philoponus, who flourished under Augustus and Tiberius.这六世纪monophysite是有别于先前grammarian ，也称为philoponus ，谁蓬勃发展下，奥古斯都和庇。 Of his life little is known.他的生活所知甚少。 On account of his Tritheistic opinions he was summoned to Constantinople by Justinian, but he excused himself on account of his age and infirmity.考虑到他的tritheistic的意见，他被传唤到君士坦丁堡由查士丁尼，但他原谅自己的帐户，他的年龄和体弱。 He addressed to the emperor a treatise "De divisione, differentia, et numero", which seems to be the same as a treatise spoken of as "De differentia quae manere creditur in Christo post unionem"; but it is lost.他给皇帝一论文“德divisione ，差异等numero ” ，这似乎是相同的作为一个发言的论文作为“时点差异quae manere creditur在克里斯托后unionem ” ;但却是失去了。 He addressed an essay on Tritheism to Athanasius Monachus, and was condemned on this account at Alexandria.他处理的一篇文章就tritheism ，以亚他那修monachus ，并谴责对这个帐户在亚历山大。 At a disputation held by the emperor's order before the Patriarch of Constantinople John Scholasticus, Conon, and Eugenius represented the Tritheists; John condemned Philoponus, and the emperor issued an edict against the sect (Photius, cod. 24).在争议举行，由皇帝的命令之前，君士坦丁堡宗主教约翰scholasticus ， conon ，和叶夫根尼代表tritheists ;约翰谴责philoponus ，和皇帝发出的法令对节（ photius ，鳕鱼24段） 。 In 568 Philoponus was still alive, for he published a pamphlet against John, which Photius describes with great severity (cod. 75).在568 philoponus还活着，为他出版了一本小册子，对约翰，这photius描述与伟大的严重性（ cod. 75 ） 。 The style of Philoponus, he says, is always clear, but without dignity, and his argumentation is puerile.作风philoponus他说，总是很清楚，但没有尊严，和他的论证是幼稚的。 (For the theological views of the sect, see TRITHEISTS). （神学的意见，该教派，见tritheists ） 。
Conon, Bishop of Tarsus, though a Tritheist and, with Eugenius, a supporter of John Philoponus before the emperor, disagreed with that writer about the equality of the three Persons of the Holy Trinity (see TRITHEISTS), and together with Eugenius and Themistius wrote a book, kata Ioannou, against his views on the Resurrection. conon ，主教塔尔苏斯，虽然tritheist ，与叶夫根尼，支持者约翰philoponus前皇帝，不同意与作家关于平等3人，圣三一（见tritheists ） ，连同叶夫根尼和themistius写道一本书，字约安努，对他的看法复活。 Eugenius is called a Cilician bishop by John of Ephesus, but Bar Habraeus makes him Bishop of Selucia in Isauria (see TRITHEISTS).叶夫根尼是所谓的cilician主教约翰的以弗所，但大律师公会habraeus使他的主教selucia在isauria （见tritheists ） 。 Themistius, surnamed Calonymus, was a deacon of Alexandria, who separated from his patriarch, Timothy IV (517-535), and founded the sect of Agnoetae. themistius ，姓calonymus ，是一个执事，亚历山德里亚，谁脱离他老人家，提摩太四（ 517-535 ） ，并创办了该教派的agnoetae 。 He wrote against Severus a book called "Apology for the late Theophobius", to which a Severian monk named Theodore replied; the answer of Themistus was again refuted by Theodore in three books (Photius, cod. 108).他写道：对塞维鲁一本书，所谓的“道歉，为已故theophobius ” ，其中一塞韦里安和尚，命名为西奥多回答;答案themistus再次驳斥西奥多在三本书（ photius ，鳕鱼108段） 。 Other works of Themistius are referred to by St. Maximus Confessor, and some fragments are cited in Mansi, X, 981 and 1117.其他工程themistius是指由圣鲆忏悔，有些片段引用的曼西，第十， 981和1117 。 Stephen Gobarus the Tritheist is known only by the elaborate analysis of his book given by Photius (cod. 232); it was a "Sic et Non" like that of Abelard, giving authorities for a proposition and then for the contrary opinion.斯蒂芬gobarus该tritheist是已知的只有详尽的分析他的著作所给予的photius （ cod. 232 ） ;这是一个“碳化硅等非”一样的阿贝拉尔，使当局的一个命题，然后为相反的意见。 At the end was were some remarks on curious views of a number of Fathers.在去年底被一些言论，就好奇的意见，一些父亲。 It was evidently, as Photius remarks, a performance of more labour than usefulness.这是很明显，作为photius的言论，表现更多的劳工超过用处。
HISTORY历史
We now turn to the historians.我们现在向历史学家。 Zacharias of Gaza, brother of Procopius of Gaza, the rhetorician, Zacharias Scholasticus, Zacharias the Rhetorician, Zacharias of Mitylene, are all apparently the same person (so Kugener's latest view, Kruger, and Brooks).撒迦利亚加沙地带的兄弟procopius加沙， rhetorician ，撒迦利亚scholasticus ，撒迦利亚该rhetorician ，撒迦利亚的米推利尼，都显然是同一人（所以kugener的最新观点，克鲁格，布鲁克斯） 。 Of his early life we have a vivid picture in his memoirs of Severus, with whom he studied at Alexandria and at Berytus.他的早期生活，我们有生动地描述了在他的回忆录中的塞维鲁，与他研究了在亚历山大和贝来图斯。 His home was at the port of Iberian.他的家是在港口的伊比利亚。 To the latter he was greatly devoted, and believed that Peter had prophesied his unfitness for the monastic life.关于后者，他感到十分投入，并相信彼得曾预言他不适宜为寺院的生活。 He in fact did not become a monk, when his friends Evagrius, Severus, and others did so, but practised law at Constantinople, and reached eminence in his profession.他在事实上并没有成为一名僧人，当他的朋友，伐格流斯，塞维鲁，和其他人这样做，但实行的法律在君士坦丁堡，并达成了卓越在他的职业。 Of his writings, a dialogue "that the world did not exist from eternity" was probably composed in youth while he lived at Berytus.他的著作，对话， “这个世界不存在从永恒” ，可能是在青年组成的，虽然他住在贝来图斯。 His "Ecclesiastical History" is extant only in a Syriac epitome which forms four books (III-VI) of the "Historia Miscellanea".他的“教会史”是现存的，只有在叙利亚的缩影，其中的形式，四书（三至六）的“历史miscellanea ” 。 It begins with a short account from a Monophysite point of view of he Council of Chalcedon, and continues the history, mainly of Palestine and Alexandria, until the death of Zeno (491).它首先要在短期内帐户从monophysite的角度来看，他会迦克墩，并继续的历史，主要是巴勒斯坦和亚历山大，直到死亡的芝诺（ 491 ） 。 From the same history is derived a curious statistical description of Rome in "Hist. Misc.", X, xvi.从相同的历史是所得的好奇的统计说明罗马在“历史。杂项” ，第十，十六。 The very interesting life of Severus carries the author's recollections up to the accession of his hero to the See of Antioch in 512.非常有趣的生活塞维鲁带有作者的回忆起来，以加入他的英雄向见安提在512 。 It was written subsequently to the history, as the cubicularius Eupraxius, to whom that work was dedicated, was already dead.这是书面其后的历史，作为cubicularius eupraxius ，向谁这项工作尽忠职守，已经死亡。 His recollections of Peter the Iberian and of Theodore, Bishop of Antinoe, are lost, but his biography of Isaias, an Egyptian ascetic, is preserved in Syriac.他回忆彼得伊比利亚和西奥多，主教antinoe ，丢失，但他的传记伊萨亚斯，埃及苦行，是保存在叙利亚。 A disputation against the Manichæans, published by Cardinal Pitra in Greek, was probably written after the edict of Justinian against the Manichæans in 527.一争议对manichæans ，出版的枢机主教pitra在希腊，可能是书面后，该法令的查士丁尼对manichæans在527 。 He seems to have been still a layman.他似乎已仍然是一个门外汉。 Up to the time he wrote the life of Severus he was a follower of the Henoticon; this was the easy course under Zeno and Anastasius.最多的时间，他写道生活塞维鲁他是一个追随者的henoticon ;这是很容易的过程中，根据芝诺和斯达西。 It would seem that he found it paid to revert to orthodoxy under Justin and Justinian, for he was present as Bishop of Mitylene at the Council of Mennas at Constantinople in 536, where he was one of the three metropolitans who were sent to summon Anthimus to appear.这似乎是，他发现它支付了回复到正统下，贾斯汀和查士丁尼，因为他目前的主教米推利尼在安理会的mennas在君士坦丁堡在536 ，他在那里是其中的三大都市谁被送往传召anthimus ，以出现。 His name does not appear in the incomplete printed list of subscriptions to that patriarch's deposition, but Labbe testifies that it is found in some manuscripts (Mansi, VIII, 975); it is absent from the condemnation of Severus in a later session.他的名字没有出现在名单不完整的印刷订阅指出，老人家的沉积，但拉韦证明，这是发现在一些手稿（曼西，第八条， 975 ） ;这是缺席的谴责，塞维鲁在以后的会议。 Zacharias was dead before the ecumenical council of 553.撒迦利亚死亡之前，大公会议的553 。
An important historical work in anecdotal form in the "Plerophoria" of John of Maïuma, composed about 515; it contains stories of Monophysite worthies up to date, especially of Peter the Iberian, whose life was also written by Zacharias, but is now lost.一个重要的历史工作，在传闻的形式在“ plerophoria ”约翰maïuma ，组成约515 ;它包含的故事， monophysite worthies直至目前为止，尤其是彼得伊比利亚，他的生活也写撒迦利亚，但现在已经丢失。 A later life of Peter has been printed, which contains curious information about the Iberian princes from whom the Monophysite bishop descended.以后的生活，黄匡源已印，其中载有好奇的资料，伊比利亚的王子，从人monophysite主教的后裔。 The life of the ascetic Isaias by Zacharias accompanies it.生命的苦修者伊萨亚斯由撒迦利亚伴随着它。
The interesting "Historia Miscellanea", often referred to as Pseudo-Zacharias, was composed in Syriac in twelve books by an unknown author who seems to have lived at Amida.有趣的“历史miscellanea ” ，往往被称为伪撒迦利亚，组成在叙利亚在12书籍由一名不知名的作者谁似乎都住在阿米达。 Though the work was completed in 569, he seems to have used part of the history of John of Ephesus, which was finished only in 571.虽然工作已完成，在569 ，他似乎已用历史的一部分，约翰以弗所，这是只有在完成571 。 Certain parts were written earlier (or are borrowed from older writers), VII, xv before 523; X, xii in 545; XII, vii in 555; XII, iv in 561.某些零件的书面较早（或正在借来的，从老年人的作家） ，七，十五之前， 523 ; X的第十二在545 ;十二，第七章在555 ;十二，四，在561 。 The first book contains a quantity of legendary matter form Greek sources which are still extant; a few words are added on the Syriac doctors Isaac and Dodo.第一本书包含了一定数量的传奇此事形式希腊的来源仍然是现存的;几句话是说，对叙利亚的医生伊萨克和渡渡鸟。 Book II has the story of the Seven Sleepers.第二册有故事的7露宿者。 History begins in II, ii, with an account of Eutyches, and the letter of Proclus to the Armenians follows.历史的开始，在第二组，第二组，同一个帐户的欧迪奇，和信proclus向亚美尼亚如下。 The next four books are an epitome of the lost work of Zacharias Rhetor.未来四年书籍的一个缩影失去工作撒迦利亚rhetor 。 The seventh book continues the story from the accession of Anastasius (491), and together with general ecclesiastical history it combines some interesting details of wars with the Persians in Mesopotamia.第七本书的故事，继续从加入斯达西（ 491 ） ，连同一般教会的历史，它结合了一些有趣的细节，战争与波斯人在美索不达米亚平原。
A curious chapter gives the Prologue of Moro, or Mara, Bishop of Amida (a Syriac writer whose works appear to have been lost), to his edition of the four Gospels in Greek, to which the writers appends as a curiosity the pericope of the woman taken in adultery (John 8) which Moro had inserted in the 89th canon; "it is not founded in other manuscripts" Book VIII, iii, gives the letter of Simeon of Beit-Arsham on the martyrs of Yemen, perhaps an apocryphal document.好奇章给出了序幕的摩洛，或马拉，主教阿米达（ 1叙利亚作家，其作品似乎已经失去了） ，他出版的四福音在希腊，而作家作为一个附加的好奇心，该pericope的女子所采取的通奸（约翰8 ） ，其中摩洛已插入，在第八十九佳能; ： “这是不成立的其他手稿”预订和第八，第三，赋予的信西蒙的Beit - arsham对烈士的也门，或许是猜测文件。 Book XI is lost, with most of X and XII.预订席，是失去了，与大多数的X和第十二。 Some of X has been restored by Brooks from the "Chronicle" of Michael the Syrian (died 1199).一些的X已恢复由布鲁克斯从“纪事”迈克尔叙利亚（死于1199年） 。 It is necessary to mention the "Chronicle of Edessa", from 495 to 506, which is embedded in the "chronicle" attributed to Joshua the Stylite (who seems to have been a Catholic); this latter is included in the second book of the "Chronicle" attributed to the Patriarch of Antioch, Dionysius of Tell-Mahre, a compilation which has a fourth book (from the end of the sixth century to 775) which is an original work by the compiler, who was in reality a monk of Zonkenin (north of Amida), possibly Joshua the Stylite himself.这是需要提及的“纪事的伊得撒” ，从495到506 ，这是嵌入在“纪事”归因于约书亚该stylite （谁似乎已天主教） ;这后者则是包括在第二本书的“纪事”归因于老人家的安提阿，狄奥尼修斯的告诉mahre ，汇编，其中有一个第四本书（由去年底第六届世纪775 ） ，这是原来的工作由编译器，谁是在现实中的和尚zonkenin （北的阿米达） ，可能是约书亚该stylite自己。
Some small chronicles of the sixth, seventh, eighth, and ninth centuries have been published as "Chronica minora" in the "Corpus Script. Or."一些小方志的第六，第七，第八，第九世纪已经出版，作为“ chronica小” ，在“语料库的脚本。或” 。 Of later histories, those of Bar Hebraeus (died 1286) must be noted.后来的历史，那些大律师公会hebraeus （死于1286年）必须指出的。 His "Chronicon Syriacum" is an abridgment of Michael with a continuation; the "Chronicon ecclesiasticum" contains the ecclesiastical history first of Western Syria and then of Eastern Syria, with lives of the patriarchs of Antioch, of the Jacobite missionary bishops (called maphrians) and of the Nestorian patriarchs.他的“ chronicon syriacum ”是一个abridgment迈克尔与延续; “ chronicon ecclesiasticum ”包含教会历史上首次西部叙利亚，然后东部叙利亚，与生命的patriarchs的安提阿，詹姆斯党的传教主教（所谓maphrians ）和该景教patriarchs 。 The "Chronicle" of Elias of Nisibis to 1008 is important because it mentions its sources, but it is very defective in the early period through the loss of some pages of the manuscript. “纪事”的埃利亚斯的尼西比斯到1008年很重要，因为它提到其来源，但它是非常有缺陷的，在前期通过的损失，有些页的手稿。 Masil the Cilician and John of Ægea are counted as Monophysite writers by Ehrhard (in Krumbacher, p. 53), but Photius clearly makes them out Nestorians (cod. 41, 55, 107), and it is by a slip that he conjectures Basil to be the author of a work against Nestorius. masil该cilician和约翰ægea是算作monophysite作家由ehrhard （在克伦巴赫尔，第53页） ，但photius清楚，使他们nestorians （ cod. 41 ， 55 ， 107 ） ，它是由一条支路，他猜测，罗勒将作品的作者对涅斯。
Syriac Writers叙利亚作家
Of the Syriac Monophysite writers none is more important than Philoxenus, otherwise Xenaias, who was Bishop of Mabug (Hierapolis) from 485.对叙利亚monophysite作家最重要的莫过于philoxenus ，否则xenaias ，谁是主教mabug （ hierapolis ）由485 。 For his life and the version of Scripture which was made by his order, see PHILOXENUS.他的生命和版本的经文，这是由他的命令，见philoxenus 。 His dogmatic writings alone concern us here.他的教条式的著作，仅关注，我们在这里。 His letter to the Emperor Zeno, published by Vaschalde (1902) is of 485, the date of his episcopal consecration and of his acceptance of the Henoticon.他写信给皇帝芝诺，出版vaschalde （ 1902年）是485 ，日期，他的主教consecration和他的接受程度henoticon 。 His treatises on the Incarnation date perhaps before 500; to the same period belong two short works, "A Confession of Faith" and "Against Every Nestorian".他的论文就化身日期之前，也许500人;向同一时期属于两个短期工程， “招供的信仰”和“对每一个景教” 。 He wrote also on the Trinity.他写道：也谈三一。 A letter to Marco, lector of Anazarbus, is attributed to 515-518.了一封信给马，读者的anazarbus ，是由于515-518 。 After he had been exiled by Justin to Philippolis in Thrace in 518, he attacked the orthodox patriarch, Paul of Antioch, in a letter to the monks of Teleda, and wrote another letter of which fragments are found in manuscript Addit.之后，他一直流亡由贾斯汀到菲利普波利斯在色雷斯在518 ，他袭击了俄罗斯东正教会宗主教，保罗的安提阿，在一封信中向僧侣的teleda ，并写了另一封信，其中片段，发现在手稿addit 。 14533, in which he argues that it is sometimes wise to admit baptisms and ordinations by heretics for the sake of peace; the question of sacramental validity does not seem to have occurred to him. 14533 ，其中他认为这是明智的，有时不得不承认洗礼和ordinations由异端为求和平;的问题，圣事的有效性似乎没有发生给他。 Fragments of his commentaries on the Gospel are found in manuscripts Thirteen homilies on religious life have been published by Budge.片段，他的评论对福音的发现在手稿13 homilies对宗教生活已公布的财政预算案。 They scarcely touch upon dogma.他们几乎没有触及的教条。 Of his three liturgies two are given by Renaudot.他的三个liturgies二顷所给予的勒诺多。 Out of the great mass of his works in manuscript at Rome, Paris, Oxford, Cambridge, London, only a fraction has been published.出于对大弥撒他的作品在手稿在罗马，巴黎，牛津，剑桥，伦敦，只有一小部分已经出版。 He was an eager controversialist, a scholar, and an accomplished writer.他是一个热心的controversialist ，是一位学者，和一个作家的成就。 His Syriac style is much admired.他叙利亚的作风是很多钦佩。 His sect had no more energetic leader until Jacob Baradaeus himself.他的节没有更有力的领导人，直到雅各布baradaeus自己。 He was president of the synod which elevated Severus to the See of Antioch, and he had been the chief agent in the extrusion of Flavian.他曾担任主教，其中高架塞维鲁向看到的安提阿，他已行政代理人，在挤压弗拉维安。 He was an energetic foe of Catholicism, and his works stand next in importance to those of Severus as witnesses to the tenets of their party.他是一个充满活力的敌人，天主教，和他的作品的立场，在未来的重要性，那些塞维鲁作为证人向原理，他们的党。 He was exiled by Justin in 519 to Philippolis and then to Gangra, where he died of suffocation by smoke in the room in which he was confined.他被流放由Justin在519至菲利普波利斯，然后冈格拉，在那里他窒息致死烟雾在房间内他在其中只限于。
James of Sarugh(451-521) became periodeutes, or visitor, of Haura in that district about 505, and bishop of its capital, Batnan, in 519.詹姆斯sarugh （ 451-521 ） ，成为periodeutes ，或访客， haura在这一地区约505 ，和主教其资本， batnan ，在519 。 Nearly all his numerous writings are metrical.几乎所有他的许多著作是测量。 We are told that seventy amanuenses were employed to copy his 760 metrical homilies, which are in Wright's opinion more readable than those of Ephraem or Isaac of Antioch.有人告诉我们， 70 amanuenses受雇于复制他的760计量homilies ，这是在赖特的意见，更具可读性比那些ephraem或艾萨克安提。 A good many have been published at various times.一个良好的许多已发表在不同的时期。 In the Vatican are 233 in manuscripts, in London 140, in Paris, 100.在梵蒂冈的是233在手稿，在伦敦的140 ，在巴黎， 100 。 They are much cited in the Syriac Liturgy, and a liturgy and baptismal rite are ascribed to him.他们举出很多，在叙利亚礼仪，以及礼仪和洗礼仪式是归因于他。 Numerous letters of his are extant in Brit.曾多次写信，他是现存在英国。 Mus., manuscripts Addit.毛里求斯。 ，手稿addit 。 14587 and 17163. 14587和17163 。 Though his feast is kept by Maronites and even by some Nestorians, there is no doubt that he accepted the Henoticon, and was afterwards in relation with the leading Monophysites, rejecting the Council of Chalcedon to the end of his life.虽然他的盛宴，是所保存的马龙派教徒，甚至一些nestorians ，这是毫无疑问的，他接受henoticon ，并于事后在与领导monophysites ，拒绝了安理会的迦克墩到去年底，他的生命。 Stephen bar Soudaili was an Edessene Monophysite who fell into Pantheism and Origenism.斯蒂芬酒吧soudaili是一个edessene monophysite谁落入泛神论和origenism 。 He was attacked by Philoxenus and James of Sarugh, and retired to Jerusalem.他遭到philoxenus和詹姆斯sarugh ，和离退休耶路撒冷。 The confession of faith of John of Tella (483-538; bishop, 519-521) is extant, and so is his commentary on the Trisagion, and his canons for the clergy and replies to the questions of the priest Sergius - all in manuscripts in the British Museum.供认的信念约翰tella （ 483-538 ;主教， 519-521 ）是现存的，所以是他的评论就trisagion ，和他的大炮为神职人员和问题的答复的神父谢尔盖-所有在手稿在大英博物馆。 The great James Baradaeus, the eponymous hero of the Jacobites, who supplied bishops and clergy for the Monophysites when they were definitively divided from the Eastern Catholics in 543, wrote but little; a liturgy, a few letters, a sermon, and a confession of faith are extant.伟大的詹姆斯baradaeus ， eponymous英雄的jacobites ，谁提供的主教和神职人员为monophysites时，他们明确地划分从东部天主教徒在543写道，但不大;礼仪，几个字母，说教，并招供的信念是现存。 Of Syriac translators it is not necessary to speak, nor is there need to treat of the Monophysite scientist Sergius of Reschaina, the writer on philosophy, Ahoudemmeh, and many others.叙利亚的翻译，这是没有必要的发言，也不是有需要治疗的monophysite科学家谢尔盖的reschaina ，作者对哲学， ahoudemmeh ，和许多其他问题。
John of Ephesus, called also John of Asia, was a Syrian of Amida, where he became a deacon in 529.约翰以弗所，所谓的约翰也对亚洲，是叙利亚的阿米达，他在那里成为一个执事在529 。 On account of the persecution of his sect he departed, and was made administrator of the temporal affairs of the Monophysites in Constantinople by Justinian, who sent him in the following year as a missionary bishop to the pagans of Asia Minor.对帐户的迫害他的教派，他离开，并取得了管理员的时间事务的monophysites在君士坦丁堡由查士丁尼，谁送他可以在下一年度作为一个传教士主教的异教徒小亚细亚。 He relates of himself that he converted 60,000, and had 96 churches built.他关乎自己，他转换成60000 ，并已建成96个教会。 He returned to the capital in 546, to destroy idol worship there also.他返回首都，在546 ，摧毁偶像崇拜，也有。 But on the death of Justinian he suffered a continual persecution, which he described in his "History", as an excuse for its confusion and repetitions.但对死亡的查士丁尼他遭受了持续的迫害，他形容在他的“历史” ，作为借口，其混乱和重复。 What remains of that work is of great value as a contemporary record.剩下的工作是很大的价值，作为当代的纪录。 The style is florid and full of Greek expressions.作风是florid和充满希腊的表达。 The lives of blessed Easterns were put together by John about 565-566, and have been published by Land.生命的祝福easterns被放在一起由约翰约565-566 ，并已出版的土地。 They include great men like Severus, Baradæus Theodosius, etc. (For an account of these works and for bibliography see JOHN OF EPHESUS.)它们包括伟人一样，塞维鲁， baradæus狄奥多，等（一个帐户，这些工程和参考书目见John的以弗所） 。
George, bishop of the Arabians (b. about 640; d. 724) was one of the chief writers of the Assyrian Jacobites.乔治，主教的阿拉伯人（乙约640 ;四724 ）之一，行政作家亚述jacobites 。 He was a personal follower of James of Edessa, whose poem on the Hexameron he completed after the death of James in 708.他是一个个人的追随者詹姆斯伊得撒，其诗就hexameron他完成去世后，詹姆斯在708 。 In this work he teaches the Apocatastasis, or restoration of all things, including the destruction of hell, which so many Greek Fathers learned from Origen.在这方面的工作，他教导apocatastasis ，或恢复所有的东西，包括摧毁地狱，如此众多的希腊父亲的教训，从俄。 George was born in the Tehouma in the Diocese of Antioch, and was ordained bishop of the wandering Arabs in November, 686; his see was at Akoula.乔治出生在tehouma在教区的安提阿，和被祝圣的主教流浪阿拉伯人在11月， 686 ;见他是在akoula 。 He was a man of considerable learning.他是一位相当的学习。 His translation, with introduction and commentary, of part of the "Organon" of Aristotle ("Catagories", "De Interpretatione", and "Prior Analytics") is extant (Brit. Mus., manuscript Addit. 14659), as is the collection he made of scholia on St. Gregory of Nazianzus, and an explanation of the three Sacraments (Baptism, Holy Communion, and consecration of chrism, following Pseudo-Dionysius).他的翻译，介绍和评注，部分的“欧加农”亚里士多德（ “类别” ， “德interpretatione ” ， “事先分析” ）是现存的（ brit.毛里求斯，手稿addit 。 14659 ） ，是他收集了scholia在圣格雷戈里的nazianzus ，并解释三个圣礼（洗礼，神圣的共融，并consecration的chrism ，以下伪狄奥尼修斯） 。 His letters of 714 till 718 are extant in the same manuscript as this last work (Brit. Mus., manuscript Addit. 12154).他信的714至七百一十八顷现存在相同的手稿，因为这最后的工作（ brit.毛里求斯，手稿addit 。 12154 ） 。 They deal with many things; astronomical, exegetical, liturgical questions, explanations of Greek proverbs and fables, dogma and polemics, and contain historical matter about Aphraates and Gregory the Illuminator.他们处理很多事情;天文，训诂，礼仪的问题，解释希腊谚语和寓言，教条和论战，并包含历史问题，关于aphraates和格里高利照明灯。 His poems included one in dodecasyllables on the unpromising subject of the calculations of movable feasts and the correction of the solar and lunar cycles, another on the monastic life, and two on the consecration of the holy chrism.他的诗，包括一，在dodecasyllables就没出息的主题计算动产宴和校正太阳和月球的周期，另一对寺院的生活，和两个对consecration的圣地chrism 。 His works are important for our knowledge of Syriac Church and literature.他的作品是重要的为我们的知识，叙利亚教会和文学。 His reading was vast, including the chief Greek Fathers, with whom he classes Severus and Pseudo-Dionysius the Areopagite; he knows the Pseudo-Clementines and Josephus, and of Syriac writers he knows Bardesanes, Aphraates, and St. Ephraem.他读的是幅员广阔，包括行政希腊的父亲，与他班塞维鲁和伪狄奥尼修斯该areopagite ;他知道伪clementines和约瑟夫，和叙利亚的作家，他知道bardesanes ， aphraates ，和圣ephraem 。 His correspondence is addressed to literary monks of his sect.他的信函是给文学的和尚，他节。 The canons attributed to George in the "Nomocanon" of Bar Hebraeus are apparently extracts from his writings reduced to the form of canons.该炮，归因于乔治在“ nomocanon ”酒吧hebraeus ，显然是摘录自他的作品降低到形式的大炮。
James of Edessa (about 633-708) was the chief Syriac writer of his time, and the last that need be mentioned here.詹姆斯伊得撒（约633-708 ）是行政叙利亚作家，他的时间，最后需要提到的在这里。 His works are sufficiently described in a separate article.他的作品有足够的描述在一个单独的文章。 The Syriac literature of the Monophysites, however, continued throughout the middle ages.叙利亚文学的monophysites ，不过，持续于整个中世纪。 Their Coptic, Arabic, and Armenian literature is large, but cannot be treated in an article like the present one.他们的科普特，阿拉伯语，亚美尼亚和文学是很大，但不能治疗的一篇文章中一样，目前的1 。
ORTHODOXY正统
Were the Monophysites really heretics or were they only schismatics?被monophysites真的异端，或者他们只schismatics ？