A 5th - century Christological heresy, Nestorianism takes its name from Nestorius, bishop of Constantinople (428 - 31), who argued against the Alexandrian use of the title Theotokos, meaning "God bearer," or "Mother of God," for the Virgin Mary; for Nestorius, Mary was the mother of Christ only in his humanity. Theologians of the Antiochene school emphasized the humanity of Jesus Christ, the Alexandrian his deity. 1第五-世纪c hristological异端，景教需要它的名字从涅斯，主教君士坦丁堡（ 4 28- 31 ），谁主张对亚历山大使用的标题th eotokos，意思是“上帝的旗手，”或“上帝之母， ”维尔京玛丽;涅斯， 玛丽的母亲基督只有在他的人性。神学的安提阿学派学校强调人类的耶稣基督， 亚历山大他的神。 Theodore of Mopsuestia held that Christ's human nature was complete but was conjoined with the Word by an external union.西奥多的摩普绥提亚举行基督的人性是完整的，但被联与Word由一个外部联盟。 Nestorius, Theodore's pupil, took up his teacher's position after his death.涅斯，西奥多的学生，接手他的老师的立场后，其死因。
Nestorius was condemned by the Council of Ephesus (431), which was convened specifically to settle the dispute.涅斯谴责安理会的以弗所（ 431 ） ，这是召开了专门解决纠纷。 There the Theotokos was officially affirmed and orthodox doctrine on the nature of Jesus Christ clarified: Christ was pronounced true God and true man, as having two distinct natures in one person - a position that was reaffirmed by the Council of Chalcedon (451).在那里， theotokos正式的肯定和对正法的性质，耶稣基督澄清：基督被宣判的真神和真正的男子，有两种截然不同的性质，在一人-的立场是安理会所重申的迦克墩（ 4 51） 。 Nestorius was deposed as bishop and sent to Antioch, although the debate continues as to whether Nestorius himself was actually a Nestorian and a heretic. A Nestorian church nevertheless survives in the East and has since taught, in opposition to the orthodox doctrine, that there are two persons in the incarnate Christ, human and divine.涅斯被废黜主教和发送到安提阿，虽然辩论仍在继续至于是否涅斯自己，实际上是景教和邪教组织。景教教会，但生存在东部地区，并已自教，在反对正统学说，有两个人在肉身的基督，人类和神圣。
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Bibliography
参考书目
A Grillmeier,
Christ in Christian Tradition (1975); R Loofs, Nestorius and His Place in the
History of Christian Doctrine (1914); J Pelikan, The Christian Tradition, The
Emergence of the Catholic Tradition 100 - 600 (1971). 1格里尔迈尔，基督在基督教传统的（
1975年） ; r loofs ，涅斯和他的地方，在历史上基督教学说（ 1914 ） ; j伯利坎，基督教的传统，出现了天主教的传统， 100 -6 00（
1 971年） 。
A native of Germanicia in Syria, Nestorius became Patriarch of Constantinople in 428.土生土长的germanicia在叙利亚，涅斯成为君士坦丁堡主教在428 。 Having studied in a monastery in Antioch, probably under Theodore of Mopsuesta, he became a fierce opponent of heterodoxy, his first official act as patriarch being the burning of an Arian chapel.经研究，在一个修道院在安提阿，大概下，西奥多的mopsuesta ，他成为激烈的对手的异端，他的第一次正式作为主教被焚烧一arian礼拜堂。
In 428 Nestorius preached a series of sermons in which he attacked the devotionally popular attribution of the title Theotokos ("God - bearing") to the Virgin Mary.在428涅斯鼓吹了一系列的说教，在他攻击devotionally受欢迎的归属标题theotokos （ “上帝-轴承” ） ，向圣母玛利亚。 As a representative of the Antiochene school of Christology, he demurred at what he understood to be in that title a mixing of the human and divine natures in Christ.作为一个代表的安提阿学派学校christology ，他demurred在他的理解，应在这方面的标题一混合人类和神圣性，在基督里。 This seemed to him Apollinarian.这在他看来， apollinarian 。 He is reported to have affirmed that "the creature hath not given birth to the uncreatable," "the Word came forth, but was not born of her," and "I do not say God is two or three months old."他是据报已确认， “生物祂所没有给予出生到uncreatable ” ， “字出来，但没有出生的她， ”和“我不说，上帝是两个或三个一岁零三个月” 。 In place of Theotokos, Nestorius offered the term Christotokos ("Christ - bearing").在地方theotokos ，涅斯提供的任期christotokos （ “基督-轴承” ） 。 He preferred to attribute human characteristics to the one Christ.他倾向于归因于人类的特点，以一个基督。
Nestorius's denunciation of Theotokos brought him under the suspicion of many orthodox theologians who had long used the term.涅斯的退出theotokos带他下的嫌疑，许多东正教神学谁使用已久的任期。 His most articulate and vehement opponent was Cyril of Alexandria.他最阐明和激烈的对手是西里尔的亚历山大。 Apparently a significant portion of the debate between them is traceable to the ecclesiastical rivalry between the two important Sees.显然的一个重要部分的辩论，它们之间是可追溯至教会之争的两个重要看到。 In any case, the two traded opinions, and when Cyril read of Nestorius's rejection of the term "hypostatic union" as an interpenetration and thus a reduction of both the divine and the human natures of Christ, he understood Nestorius to be affirming that Christ was two persons, one human, one divine.在任何情况下，这两个交易的意见，当西里尔阅读的涅斯的排斥反应而言， “ hypostatic联盟”作为一个互，从而减少了双方的神和人类的性质，基督的，据他所知，涅斯要申明基督两个人，一个人，一个神。 "He rejects the union," stated Cyril. “他拒绝联盟”指出，钱卓乐爵士。
In August of 430 Pope Celestine condemned Nestorius, and Cyril pronounced twelve anathemas against him in November of the same year.在8月的430天青石教宗谴责涅斯，西里尔突出， 12 anathemas对他在同年11月。 In 431 the General Council at Ephesus deposed Nestorius, sending him back to the monastery in Antioch.在431总理事会在以弗所废黜涅斯，派遣他回台禅寺在安提阿。 Five years later he was banished to Upper Egypt, where he died, probably in 451.五年后，他被流放到上埃及，在那里他死了，大概在451 。
The dispute between Nestorius and Cyril centered in the relationship between the two natures in Christ and represents the divergence between the two major schools of ancient Christology, the Antiochene and the Alexandrian. The former emphasized the reality of Christ's humanity and was wary of any true communicatio idiomatum, or communication of the attributes from one nature to the other (hence Nestorius's aversion to the notion of the Logos's being born or suffering; later Reformed theologians have maintained the same kind of concerns). The latter emphasized Christ's essential diety, tended to affirm a real communicatio, and was equally wary of what sounded like division in Christ's person (Lutheran theologians have tended to follow the Alexandrian emphases).之间的争端涅斯和西里尔为本，在两国关系的性质，在基督里和代表之间的分歧两大学校古代christology ，安提阿学派和亚历山大。前者强调的现实，基督的人性和是存有戒心任何真正的通信idiomatum ，或通讯的属性从一个性质的其他 （因此涅斯的反感的概念标识的出生或痛苦;稍后改革神学家一直保持着同一种的关注） 。 后者强调基督的必不可少的神，往往肯定一个真正的通信，和同样存有戒心什么听起来像是部在基督里的人 （路德会神学家往往按照亚历山大的侧重点） 。
Cyril rejected Nestorius's notion of the unity of Christ's person consisting in a unity of wills rather than a unity of essence.钱卓乐爵士拒绝涅斯的概念团结基督的人构成的在一个统一的意志，而不是一个统一的本质。 Both Cyril and Cassian understood this as a kind of adoptionism, wherein the Father adopted the human Jesus, making him his Son (a position similar to the modern so - called Christologies from below).双方西里尔和cassian了解，这是一个种adoptionism ，其中，父亲通过了人类耶稣，使他的儿子（一立场，类似现代的，所以-所谓的c hristologies从下文） 。 They saw a link between Nestorius's understanding of Christ's person and Pelagius's understanding of Christ as a "mere moral example," and such a connection understandably was anathema to them.他们看到了一个链接涅斯之间的理解基督的人，和伯拉纠的理解基督作为一个“纯粹的道德例如， ”而这样的连接可以理解的是诅咒他们。
Ironically, modern research has discovered a book written by Nestorius, known as the Book of Heracleides, in which he explicitly denies the heresy for which he was condemned. Rather, he affirms of Christ that "the same one is twofold," an expression not unlike the orthodox formulation of the Council of Chalcedon (451). 讽刺的是，现代研究已经发现了一本书，写的涅斯，被称为图书的赫拉克利德斯，他在其中明确否认为异端，他是谴责。相反，他申明，基督说： “同样的，一个是双重的， ”一个表达不有别于正统的制定理事会迦克墩（ 451 ） 。 This points to the high degree of misunderstanding which characterized the entire controversy.这点，以高度的误解，其中的特点，整个争议。 After 433 a group of Nestorius's followers constituted themselves a separate Nestorian Church in Persia.之后， 433的一组涅斯的追随者构成了自己一个单独的景教教会在波斯。
H Griffith
h格里菲斯
(Elwell
Evangelical Dictionary) （ elwell福音事工促进会，字典）
Bibliography
参考书目
K Baus, The
Imperial Church from Constantine to the Early Middle Ages; JF Bethune Baker,
Nestorius and His Teaching; A Grillmeier, Christ in Christian Tradition, I; RV
Sellers, Two Ancient Christologies. k baus
，帝国教会从君士坦丁到中世纪早期;学家白求恩贝克，涅斯和他的教学;格里尔迈尔，基督在基督教传统，我;卖家的RV ，两个古老的christologies
。
I. THE HERESIARCH一， heresiarch
Nestorius, who gave his name to the Nestorian heresy, was born at Germanicia, in Syria Euphoratensis (date unknown); died in the Thebaid, Egypt, c.涅斯，谁给他的名字向景教异端，出生于germanicia ，在叙利亚euphoratensis （日期不详） ;人死在了thebaid ，埃及，长 451. 451 。 He was living as a priest and monk in the monastery of Euprepius near the walls, when he was chosen by the Emperor Theodosius II to be Patriarch of Constantinople in succession to Sisinnius.他的生活，作为一名牧师和和尚在修道院euprepius附近的墙壁，当他被选为由皇帝狄奥二要君士坦丁堡宗主教在继承sisinnius 。 He had a high reputation for eloquence, and the popularity of St. Chrysostom's memory among the people of the imperial city may have influenced the Emperor's choice of another priest from Antioch to be court bishop.他有崇高的声誉，为口才，和受欢迎的圣金口的记忆中的人民内部的皇城可能影响皇帝的选择另一种牧师由Antioch被法院主教。 He was consecrated in April, 428, and seems to have made an excellent impression.他consecrated今年4月， 428 ，似乎已取得了良好的印象。 He lost no time in showing his zeal against heretics.他失去了任何时候在显示他的热情，对异端。 Within a few days of his consecration Nestorius had an Arian chapel destroyed, and he persuaded Theodosius to issue a severe edict against heresy in the following month.在一个数天，他consecration涅斯了arian教堂被摧毁，他说服狄奥多发出了严重的法令反对邪教，在随后的一个月。 He had the churches of the Macedonians in the Hellespont seized, and took measures against the Qrartodecimans who remained in Asia Minor.他教会的马其顿，在哈勒斯波海检获，并采取措施，以防qrartodecimans谁留在小亚细亚。 He also attacked the Novatians, in spite of the good reputation of their bishop.他还攻击了novatians ，尽管有良好的声誉，他们的主教。 Pelagian refugees from the West, however, he did not expel, not being well acquainted with their condemnation ten years earlier. pelagian难民从西方，不过，他并没有驱逐，不熟悉他们的谴责10年前。 He twice wrote to Pope St. Celestine I for information on the subject.他两次写信给教宗圣天青石我来说，关于这个主题的资料。 He received no reply, but Marius Mercator, a disciple of St. Augustine, published a memoir on the subject at Constantinople, and presented it to the emperor, who duly proscribed the heretics.他没有收到任何答复，但马里尤斯麦卡托投影，弟子的圣奥古斯丁，出版了一本回忆录，关于这一主题的君士坦丁堡，并提交给皇帝，谁正式被禁的异端。 At the end of 428, or at latest in the early part of 429, Nestorius preached the first of his famous sermons against the word Theotokos, and detailed his Antiochian doctrine of the Incarnation.在去年底428 ，或在最新的，在早期的一部分， 429 ，涅斯鼓吹首先，他对著名的布道词theotokos ，并详细antiochian他的学说的化身。 The first to raise his voice against it was Eusebius, a layman, afterwards Bishop of Dorylaeum and the accuser of Eutyches.首次提出了他的声音，这是对尤西比乌斯，一个门外汉，事后主教多里莱乌姆和原告的欧迪奇。 Two priests of the city, Philip and Proclus, who had both been unsuccessful candidates for the patriarchate, preached against Nestorius.二祭司市，弘和proclus ，谁都有失败的候选人牧，鼓吹反对涅斯。 Philip, known as Sidetes, from Side, his birthplace, author of a vast and discursive history now lost, accused the patriarch of heresy.弘，被称为sidetes ，从方面，他的出生地，作者一支宏大的话语历史，现在丢失，被告老人家的异端。 Proclus (who was to succeed later in his candidature) preached a flowery, but perfectly orthodox, sermon, yet extant, to which Nestorius replied in an extempore discourse, which we also possess. proclus （谁是接替后来在他的退选）鼓吹一华丽，但绝对正统，讲道，但现存的，而涅斯回答了在一个即兴的话语，我们也有。 All this naturally caused great excitement at Constantinople, especially among the clergy, who were clearly not well disposed towards the stranger from Antioch.这一切，自然造成了极大的兴奋在君士坦丁堡，特别是在神职人员当中，谁显然是不处置，以及对陌生人由Antioch 。
St. Celestine immediately condemned the doctrine.圣天青石立即谴责的教义。 Nestorius had arranged with the emperor in the summer of 430 for the assembling of a council.涅斯已安排与天皇将在今年夏天430为装配一会。 He now hastened it on, and the summons had been issued to patriarchs and metropolitans on 19 Nov., before the pope's sentence, delivered though Cyril of Alexandria, had been served on Nestorius (6 Dec.).他现在赶紧将它和传票已发出patriarchs和大都市对11月19日之前，教宗的刑期，交付虽然西里尔的亚历山大，已送达有关涅斯（十二月六日） 。 At the council Nestorius was condemned, and the emperor, after much delay and hesitation, ratified its finding.在安理会涅斯是谴责，皇帝，经过多番拖延和犹豫，批准了其调查结果。 It was confirmed by Pope Sixtus III.据确认，由西斯三。
The lot of Nestorius was a hard one.该地段的涅斯是艰苦的一。 He had been handed over by the pope to the tender mercies of his rival, Cyril; he had been summoned to accept within ten days under pain of deposition, not a papal definition, but a series of anathemas drawn up at Alexandria under the influence of Apollinarian forgeries.他已转交由教宗向投标怜悯他的对手，钱卓乐爵士，他被传唤接受10天内，根据疼痛的沉积，而不是教皇的定义，但一连串的anathemas制定了在亚历山大的影响下， apollinarian伪造的。 The whole council had not condemned him, but only a portion, which had not awaited the arrival of the bishops from Antioch.整个安理会没有谴责他，但只有一部分，这已不是期待已久的到来，主教由Antioch 。 He had refused to recognize the jurisdiction of this incomplete number, and had consequently refused to appear or put in any defence.他曾拒绝承认的管辖范围，这不完整的数目，并因此拒绝出席或付诸表决，在任何辩护。 He was not thrust out of his see by a change of mind on the part of the feeble emperor.他不推力出来，他看到一个改变主意对部分弱皇帝。 But Nestorius was proud: he showed no sign of yielding or of coming to terms; he put in no plea of appeal to Rome.不过，涅斯感到自豪：他表明，没有迹象显示高产或来计算，他提出在没有任何抗辩上诉到罗马。 He retired to his monastery at Antioch with dignity and apparent relief.他退休，他在修道院安提与尊严和明显的纾缓作用。 His friends, John of Antioch, and his party, deserted him, and at the wish of the Emperor, at the beginning of 433, joined hands with Cyril, and Theodoret later did the same.他的朋友，约翰的安提阿，和他的党，被遗弃的他，并在希望的皇帝，在开始的433 ，携手合作，与钱卓乐爵士， theodoret后来相同的。 The bishops who were suspected of being favourable to Nestorius were deposed.主教们谁被怀疑正在有利涅斯被废黜。 An edict of Theodosius II, 30 July, 435, condemned his writings to be burnt.一法令的狄奥二， 7月30日， 435 ，谴责他的著作被烧毁。 A few years later Nestorius was dragged from his retirement and banished to the Oasis.几年后涅斯被拖从他的退休和被流放到绿洲。 He was at one time carried off by the Nubians (not the Blemmyes) in a raid, and was restored to the Thebaid with his hand and one rib broken.他是在同一时间进行的小康，由nubians （而不是blemmyes ）的一次搜捕行动中，并恢复到thebaid与他的手和一个肋骨断。 He gave himself up to the governor in order not to be accused of having fled.他投案自首，向总督，为了不被指责后，逃离现场。
The recent discovery of a Syriac version of the (lost) Greek apology for Nestorius by himself has awakened new interest in the question of his personal orthodoxy.最近发现一个叙利亚版本的（损失）希腊道歉涅斯由他本人已唤醒了新的兴趣的问题，他个人的正统。 The (mutilated) manuscript, about 800 years old, known as the "Bazaar of Heraclides", and recently edited as the "Liber Heraclidis" by P. Bedjan (Paris, 1910), reveals the persistent odium attached to the name of Nestorius, since at the end of his life he was obliged to substitute for it a pseudonym. （肢解）手稿，约800岁，被称为“夜总会的赫拉克利德” ，和最近修改为“ liber heraclidis ”体育bedjan （巴黎， 1910 ） ，揭示了持续odium重视的名称涅斯，自上月底他的生命，他不得不以它为笔名。 In this work he claims that his faith is that of the celebrated "Tome", or letter of Leo the Great to Flavian, and excuses his failure to appeal to Rome by the general prejudice of which he was the victim.在这方面的工作，他声称，他的信念是，该庆祝“圣多美和普林西比” ，或信利奥伟大，以弗拉维安，和失败的借口，他呼吁罗马由一般的偏见，他是受害人。 A fine passage on the Eucharistic Sacrifice which occurs in the "Bazaar" may be cited here: "There is something amiss with you which I want to put before you in a few words, in order to induce you to amend it, for you are quick to see what is seemly. What then is this fault? Presently the mysteries are set before the faithful like the mess granted to his soldiers by the king. Yet the army of the faithful is nowhere to be seen, but they are blown away together with the catechumems like chaff by the wind of indifference. And Christ is crucified in the symbol [kata ton tupon], sacrificed by the sword of the prayer of the Priest; but, as when He was upon the Cross, He finds His disciples have already fled. Terrible is this fault,--a betrayal of Christ when there is no persecution, a desertion by the faithful of their Master's Body when there is no war" (Loofs, "Nestoriana", Halls, 1905, p. 341).罚款通过对圣体圣事的牺牲，这是发生在“集市”可引在这里： “有一些不妥与你，我想提出之前，你在几句话，在以促使您修改它，因为你是快速，看看有什么是seemly 。那么，这是错吗？目前的奥秘，载前的忠实一样，一塌糊涂，批给他的士兵由国王，但军队的忠诚是无处可见，但他们一起吹走与catechumems一样，箔条由风冷漠。和基督钉在十字架上是在象征[字吨tupon ] ，牺牲之剑的祷告神父;但是，正如当他后，两岸关系，他认为他的弟子有已经逃离现场。可怕的是，这一故障， -背叛基督的时候是没有迫害，遗弃，由信徒，他们掌握的尸体时，是没有战争“ （ l oofs， ” n estoriana“ ，会堂， 1 905年，第3 41页） 。 The writings of Nestorius were originally very numerous.著作涅斯原本非常众多。 As stated above, the "Bazaar" has newly been published (Paris, 1910) in the Syriac translation in which alone it survives.正如上文所述， “坊”最近出版（巴黎， 1910年）在叙利亚语翻译，其中单是它赖以生存的。 The rest of the fragments of Nestorius have been most minutely examined, pieced together and edited by Loofs.其余的碎片涅斯已大部分minutely审查，拼凑在一起，编辑loofs 。 His sermons show a real eloquence, but very little remains in the original Greek.他的说教显示一个真正的口才，但很少仍然在原来的希腊。 The Latin translations by Marius Mercator are very poor in style and the text is ill preserved.拉丁美洲翻译由马里尤斯麦卡托投影是极差，在作风和文字是病患者保存。
Batiffol has attributed to Nestorius many sermons which have come down to us under the names of other authors; three of Athanasius, one of Hippolytus, three of Amphilochius, thirty-eight of Basil of Selleucia, seven of St. Chrysostom; but Loofs and Baker do not accept the ascription. batiffol已归因于涅斯许多说教已下降到我们下的姓名，其他作者;三个亚他那修之一，希波吕托斯，其中3 amphilochius ， 38的罗勒的selleucia ，七，圣金口，但loofs和贝克不接受的归属。 Mercati has pointed out four fragments in a writing of Innocent, Bishop of Maronia (ed. Amelli in "Spicil. Cassin.", I, 1887), and Armenian fragments have been published by Ludtke. mercati已指出，四片段在一份书面无辜的，主教马罗尼亚（编amelli在“ spicil 。卡森” ，我1887年） ，和亚美尼亚的碎片已出版由ludtke 。
II.二。 THE HERESY邪教
Nestorius was a disciple of the school of Antioch, and his Christology was essentially that of Diodorus of Tarsus and Theodore of Mopsuestia, both Cilician bishops and great opponents of Arianism.涅斯是一个门徒的学校的安提阿，和他的christology基本上是的狄奥多罗斯的塔尔苏斯和西奥多的摩普绥提亚，都cilician主教和伟大的反对者arianism 。 Both died in the Catholic Church.这两个人死在了天主教教会。 Diodorus was a holy man, much venerated by St. John Chrysostom.狄奥多罗斯是一个神圣的男子，更崇敬的，由圣约翰金口。 Theodore, however, was condemned in person as well as in his writings by the Fifth General Council, in 553.西奥多然而，在谴责的人，以及在他的著作由第五总理事会，在553 。 In opposition to many of the Arians, who taught that in the Incarnation the Son of God assumed a human body in which His Divine Nature took the place of soul, and to the followers of Apollinarius of Laodicea, who held that the Divine Nature supplied the functions of the higher or intellectual soul, the Antiochenes insisted upon the completeness of the humanity which the Word assumed.在反对很多的arians ，谁告诉我们，在化身，上帝的儿子，摆出一副人体中，他的神性了地方的灵魂，和追随者apollinarius的老底嘉，谁认为，神性供应职能越高，或智力的灵魂， antiochenes坚持的完整性，人文，其中一词假设。 Unfortunately, they represented this human nature as a complete man, and represented the Incarnation as the assumption of a man by the Word.不幸的是，他们所代表的这种人性作为一个完整的男子，和代表的化身，作为假设，一名男子由字。 The same way of speaking was common enough in Latin writers (assumere hominem, homo assumptus) and was meant by them in an orthodox sense; we still sing in the Te Deum: "Tu ad liberandum suscepturus hominem", where we must understand "ad liberandum hominem, humanam naturam suscepisti".同样的方式发言是不够的共同在拉丁美洲作家（ assumere hominem ，同质assumptus ）和意思，他们在一个正统的意识;我们仍然唱，在德deum ： “涂广告liberandum suscepturus hominem ” ，我们必须明白， “广告liberandum hominem ， humanam naturam suscepisti “ 。 But the Antiochene writers did not mean that the "man assumed" (ho lephtheis anthropos) was taken up into one hypostasis with the Second Person of the Holy Trinity.但安提阿学派作家并不意味着“人假定” （何lephtheis anthropos ）采取了起来成为一个本质与第二人，圣三一。 They preferred to speak of synapheia, "junction", rather than enosis, "unification", and said that the two were one person in dignity and power, and must be worshipped together.他们宁愿发言的synapheia ， “交界处” ，而不是希塞统一， “统一” ，并表示两人一人，在尊严和权力，必须崇拜在一起。 The word person in its Greek form prosopon might stand for a juridical or fictitious unity; it does not necessarily imply what the word person implies to us, that is, the unity of the subject of consciousness and of all the internal and external activities.词人在其希腊的形式prosopon可能的立场，为法人或虚构的团结;它并不一定意味着什么字的人向我们暗示，即是团结的主题意识和所有内部和外部的活动。 Hence we are not surprised to find that Diodorus admitted two Sons, and that Theodore practically made two Christs, and yet that they cannot be proved to have really made two subjects in Christ.因此，我们并不惊讶地发现，狄奥多罗斯承认，两个儿子，以及西奥多实际上提出了两点基督，但他们无法证明有真正取得两个科目在基督里。 Two things are certain: first, that, whether or no they believed in the unity of the subject in the Incarnate Word, at least they explained that unity wrongly; secondly, that they used most unfortunate and misleading language when they spoke of the union of the manhood with the Godhead -- language which is objectively heretical, even were the intention of its authors good.两件事是肯定的：第一，是否或根本没有，他们相信在团结的主题在肉身的一句话，至少他们解释说，团结是错;其次，他们用最不幸和误导性的语言，当他们谈到联盟该青壮年与神的源头-语言是客观的邪教，即使是被有意其作者的好。
Nestorius, as well as Theodore, repeatedly insisted that he did not admit two Christs or two Sons, and he frequently asserted the unity of the prosopon.涅斯，以及西奥多，一再坚持说，他不承认两个基督或两个儿子，和他经常宣称的团结，该prosopon 。 On arriving at constantinople he came to the conclusion that the very different theology which he found rife there was a form of Arian or Apollinarian error.对到达君士坦丁堡，他得出的结论是非常不同的神学，他发现有盛行的是一种形式的arian或apollinarian错误。 In this he was not wholly wrong, as the outbreak of Eutychianism twenty years later may be held to prove.在这方面，他并不完全错误的，因为爆发eutychianism二十年后可能举行的证明。 In the first months of his pontificate he was implored by the Pelagian Julian of Eclanum and other expelled bishops of his party to recognize their orthodoxy and obtain their restoration He wrote at least three letters to the pope, St. Celestine I, to inquire whether these petitioners had been duly condemned or not, but he received no reply, not (as has been too often repeated) because the pope imagined he did not respect the condemnation of the Pelagians by himself and by the Western emperor, but because he added in his letters, which are extant, denunciations of the supposed Arians and Apollinarians of Constantinople, and in so doing gave clear signs of the Antiochene errors soon to be known as Nestorian.在头几个月，他的教宗，他恳请由pelagian朱利安的eclanum和其他主教开除他的党承认他们的正统，并取得他们的恢复他写道：至少有3封信给教宗，圣天青石，我要询问是否这些请愿者得到了应有的谴责或没有，但他没有收到任何答复，而不是（如已太经常反复） ，因为教宗想象的，他不尊重谴责对pelagians由他本人和由西方皇帝，而是因为他补充说：在他的信件，这是现存的，谴责假定arians和apollinarians君士坦丁堡，并在这样做了明确的迹象，该安提阿学派的错误很快被称为景教。 In particular he denounced those who employed the word Theotokos, though he was ready to admit the use of it in a certain sense: "Ferri tamen potest hoc vocabulum proper ipsum considerationem, quod solum nominetur de virgine hoc verbum hoc propter inseparable templum Dei Verbi ex ipsa, non quia mater sit Dei Verbi; nemo enim antiquiorem se parit."特别是他谴责那些谁雇用字theotokos ，虽然他已准备承认使用它在一定意义上说： “费但有potest特设vocabulum适当ipsum considerationem ，并且solum nominetur德virgine特设verbum特设propter不可分割的模板dei verbi特惠ipsa ，非quia马特坐在dei verbi ;尼莫enim antiquiorem本身parit “ 。 Such an admission is worse than useless, for it involves the whole error that the Blessed Virgin is not the mother of the Second Person of the Holy Trinity.这种入学不如无用的，因为它涉及到整个的错误之美属维尔京是不是母亲的第二人，圣三一。 It is therefore unfortunate that Loofs and others who defend Nestorius should appeal to the frequency with which he repeated that he should accept the Theotokos if only it was properly understood.因此，这是不幸的是， loofs和其他谁保卫涅斯应呼吁的频率与他重复说，他应该接受theotokos如果只有这是正确的理解。 In the same letter he speaks quite correctly of the "two Natures which are adored in the one Person of the Only-begotten by a perfect and unconfused conjunction", but this could not palliate his mistake that the blessed Virgin is mother of one nature, not of the person (a son is necessarily a person not a nature), nor the fallacy: "No one can bring forth a son older than herself."在同一封信中，他说话很正确的“两个性质，这是喜欢在一个人的唯一- begotten由一个完美的和unconfused结合” ，但这个不能palliate他的错误，认为有福了维尔京群岛的母亲一的性质，没有人（一个儿子一定是一个人不是一个性质） ，也不是谬误： “没有人可以带来一个儿子年纪比自己” 。 The deacon Leo, who was twenty years later as pope to define the whole doctrine, gave these letters to John Cassian of Marseilles, who at once wrote against Nestorius his seven books, "De incarnatione Christi".执事利奥，谁是二十年后，教宗以确定整个学说，给这些信件约翰cassian的马赛，谁在曾经写道，他对涅斯7书籍， “德incarnatione基督” 。 Before he had completed the work he had further obtained some sermons of Nestorius, from which he quotes in the later books.之前，他已完成的工作，他进一步得到了一些说教的涅斯，从他的报价在后来的书籍。 He misunderstands and exaggerates the teaching of his opponent, but his treatise is important because it stereotyped once for all a doctrine which the Western world was to accept as Nestorianism.他的误解和夸大的教学他的对手，但他的论文很重要，因为它的定型，一旦所有的教条，其中被西方世界接受为景教。 After explaining that the new heresy was a renewal of Pelagianism and Ebionitism, Cassian represents the Constantinoplitan patriarch as teaching that Christ is a mere man (homo solitarius) who merited union with the Divinity as the reward of His Passion.后解释说，新的异端是一个重建的佩拉纠学派和ebionitism ， cassian代表constantinoplitan老人家作为教学的基督只是一个男子（同质孤）谁值得联盟与神作为奖励他的激情。 Cassian himself brings out quite clearly both the unity of person and the distinction of the two natures, yet the formula "Two Natures and one Person" is less plainly enunciated by him than by Nestorius himself, and the discussion is wanting in clear-cut distinctions and definitions. cassian自己带出很清楚双方的团结和人的区别的两个性质，但公式“两个性质和一人” ，显然是不足所阐述的他比涅斯自己，和讨论的是要在鲜明的区别和定义。
Meanwhile Nestorius was being attacked by his own clergy and simultaneously by St. Cyril, Patriarch of Alexandria, who first denounced him, though without giving a name, in an epistle to all the monks of Egypt, then remonstrated with him personally by letter, and finally wrote to the pope.同时涅斯被攻击，他自己的神职人员，并同时由圣西里尔，宗主教亚历山德里亚，谁首先谴责他，虽然没有给予一个名称，在一个书信向所有僧众的埃及，然后remonstrated与他个人的信，和最后写信给教宗。 Loofs is of the opinion that Nestorius would never have been disturbed but for St. Cyril. loofs是认为涅斯也不会受到干扰，但圣西里尔。 But there is no reason to connect St. Cyril with the opposition to the heresiarch at Constantinople and at Rome.但我们没有理由连接圣西里尔与在野党向heresiarch在君士坦丁堡，并在罗马。 His rivals Philip of Side and Proclus and the layman Eusebius (afterwards Bishop of Dorylaeum), as well as the Roman Leo, seem to have acted without any impulse from Alexandria.他的对手弘的副作用和proclus和外行人尤西比乌斯（事后主教多里莱乌姆） ，以及罗马利奥，似乎已采取行动，没有任何的冲动由Alexandria 。 It might have been expected that Pope Celestine would specify certain heresies of Nestorius and condemn them, or issue a definition of the traditional faith which was being endangered.它可能已经预料教宗天青石会指定某些异端邪说的涅斯和谴责他们，或问题的定义，传统的信仰正濒临灭绝。
Unfortunately he did nothing of the kind.可惜他没有做任何的客气。 St. Cyril had sent to Rome his correspondence with Nestorius, a collection of that Patriarch's sermons, and a work of his own which he had just composed, consisting of five books "Contra Nestorium".圣西里尔已发送到罗马，他函授与涅斯，收集了这宗主教的布道，以及工作的他自己，他刚组成的，构成的五本书“魂斗罗nestorium ” 。 The pope had them translated into Latin, and then, after assembling the customary council, contented himself with giving a general condemnation of Nestouris and a general approval of St. Cyril's conduct, whilst he delivered the execution of this vague decree to Cyril, who as Patriarch of Alexandria was the hereditary enemy both of the Antiochene theologian and the Constantinoplitan bishop.教宗将它们译成拉丁语，然后，组装后的习惯会，知足，他给一般谴责nestouris和一个一般的批准圣西里尔的行为，虽然他发表了执行这一法令，以含糊不清的Cyril ，谁作为宗主教亚历山德里亚是世袭的敌人双方的安提阿学派的神学家和constantinoplitan主教。 Nestorius was to be summoned to recant within ten days.涅斯是为了收回被传唤到十天之内。 The sentence was as harsh as can well be imagined.一句是，作为苛刻的作为可以是可想而知的。 St. Cyril saw himself obliged to draw up a form for the recantation.圣西里尔看到自己有责任制订的一种形式，为recantation 。 With the help of an Egyptian council he formulated a set of twelve anathematisms which simply epitomize the errors he had pointed out in his five books "Against Nestorius", for the pope appeared to have agreed with the doctrine of that work.与帮助下，埃及会，他制订了一套12 anathematisms根本错误的缩影，他曾指出，在他的五本书“对涅斯” ，为教宗似乎已同意与学说这方面的工作。 It is most important to notice that up to this point St. Cyril had not rested his case upon Apollinarian documents and had not adopted the Apollinarian formula mia physis sesarkomene from Pseudo-Anathasius.这是最重要的是要看到了这一点，圣西里尔并没有休息，他的案件后， apollinarian文件，并没有通过apollinarian公式米娅physis sesarkomene从伪anathasius 。 He does not teach in so many words "two natures after the union", but his work against Nestorius, with the depth and precision of St. Leo, is an admirable exposition of Catholic doctrine, worthy of a Doctor of the church, and far surpassing the treatise of Cassian.他不教，在这么多的话， “两个性质后，联盟” ，但他的工作对涅斯，深度和精度的圣利奥，是一个令人钦佩的论述，天主教教义，不愧为医生的教会，和深远的超越伤寒的cassian 。 The twelve anathematisms are less happy, for St. Cyril was always a diffuse writer, and his solitary attempt at brevity needs to be read in connection with the work which it summarizes.该12 anathematisms较差的快乐，圣西里尔一直是弥漫性的作家，和他的孤立，企图在简洁的需要加以阅读，涉嫌与工作，它总结了。
The Anathematisms were at once attacked, on behalf of John, Patriarch of Antioch, in defence of the Antiochene School, by Andrew of Samosata and the great Theodoret of Cyrus.该anathematisms分别在一旦遭到攻击，就代表约翰，宗主教安提阿，在辩护的安提阿学派学校，由郑家富的萨莫萨塔和伟大theodoret的赛勒斯。 The former wrote at Antioch; his objections were adopted by a synod held there, and were sent to Cyril as the official view of all the Oriental bishops.前写在安提阿，他反对通过了由主教会议在那里举行，并分别被送往西里尔作为官方的看法，所有东方的主教们。 St. Cyril published separate replies to these two antagonists, treating Andrew with more respect than Theodoret, to whom he is contemptuous and sarcastic.圣西里尔发表单独的答复，这两个受体拮抗剂，治疗，郑家富与更多的尊重，比theodoret ，向谁，他是蔑视和挖苦。 The latter was doubtless the superior of the Alexandrian in talent and learning, but at this time he was no match for him as a theologian.后者是毫无疑问的优越的亚历山大在人才和学习，但在这个时候，他没有比赛，他作为一个神学家。 Both Andrew and Theodoret show themselves captious and unfair; at best they sometimes prove that St. Cyril's wording is ambiguous and ill-chosen.双方郑家富和theodoret显示自己captious和不公平的;充其量，他们有时证明，圣西里尔的措辞是含糊不清和虐待的选择。 They uphold the objectionable Antiochene phraseology, and they respect the hypostatic union (enosis kath hypostasin) as well as the physike enosis as unorthodox and unscriptural.他们坚持不良安提阿学派用语，和他们尊重hypostatic联盟（希塞统一kath hypostasin ） ，以及为physike希塞统一作为非正统和unscriptural 。 The latter expression is indeed unsuitable, and may be misleading.后者的表达，实在不适合，而且可能误导之嫌。 Cyril had to explain that he was not summarizing or defining the faith about the Incarnation, but simply putting together the principal errors of Nestorius in the heretic's own words.钱卓乐爵士曾解释说他没有总结或界定的信仰有关的化身，而只是把共同的主要错误涅斯在邪教自己的话。 In his books against Nestorius he had occasionally misrepresented him, but in the twelve anathematisms he gave a perfectly faithful picture of Nestorius's view, for in fact Nestorius did not disown the propositions, nor did Andrew of Samosata or Theodoret refuse to patronize any of them.在他的著作对涅斯他偶尔会曲解他的意思，但在12 anathematisms了他一个绝对忠实的图片涅斯的看法，事实上，涅斯没有disown的主张，也没有郑家富的萨莫萨塔或theodoret拒绝光顾他们任何人。 The anathematisms were certainly in a general way approved by the Council of Ephesus, but they have never been formally adopted by the Church.该anathematisms当然在一般的方式理事会的批准以弗所，但它们从未正式通过了由教会。 Nestorius for his part replied by a set of twelve contra-anathematisms.涅斯他的部分回答了一套12式anathematisms 。 Some of them are directed against St. Cyril's teaching, others attack errors which St. Cyril did not dream of teaching, for example that Christ's Human Nature became through the union uncreated and without beginning, a silly conclusion which was later ascribed to the sect of Monophysites called Actistetae.他们中的一些是针对圣西里尔的教学，其他人攻击的错误圣西里尔没有梦想的教学，举例来说，基督的人性，成为通过联盟uncreated ，并没有一开始，一无聊的结论，后来被归因于该教派的monophysites所谓actistetae 。 On the whole, Nestorius's new programme emphasized his old position, as also did the violent sermons which he preached against St. Cyril on Saturday and Sunday, 13 and 14 December, 430.就整体而言，涅斯的新方案强调，他的旧立场，也没有暴力的布道，他所宣扬的对圣西里尔对周六及周日， 13日和12月14日， 430 。 We have no difficulty in defining the doctrine of Nestorius so far as words are concerned: Mary did not bring forth the Godhead as such (true) nor the Word of God (false), but the organ, the temple of the Godhead.我们有没有困难，在确定的原则，涅斯据的话：玛丽并没有带来提出了神的源头，作为这种（真实） ，也不是上帝的话（假） ，但器官，庙宇的神的源头。 The man Jesus Christ is this temple, "the animated purple of the King", as he expresses it in a passage of sustained eloquence.该名男子耶稣基督是这庙， “动画紫色的国王” ，他表示，它在一个通过持续的口才。 The Incarnate God did not suffer nor die, but raised up from the dead him in whom He was incarnate.肉身的上帝并没有遭受也死了，但提出了从死里复活，他在其中，他是肉身。 The Word and the Man are to be worshipped together, and he adds: dia ton phorounta ton phoroumenon sebo (Through Him that bears I worship Him Who is borne). Word和该名男子是被崇拜在一起，他补充说：直径吨phorounta吨phoroumenon sebo （透过他说，熊i崇拜他，谁是承担） 。 If St. Paul speaks of the Lord of Glory being crucified, he means the man by "the Lord of Glory".如果圣保禄谈到上帝的荣耀，被钉在十字架上，他的意思，该名男子由“上帝的荣耀” 。 There are two natures, he says, and one person; but the two natures are regularly spoken of as though they were two persons, and the sayings of Scripture about Christ are to be appropriated some of the Man, some to the Word.有两种性质，他说，一个人，但两个性质定期发言的作为，虽然他们两个人，和熟语约圣经的基督是要拨一些，该名男子，一些字。 If Mary is called the Mother of God, she will be made into a goddess, and the Gentiles will be scandalized.如果Mary是所谓的上帝之母，她将成为一个女神，和外邦人将scandalized 。
This is all bad enough as far as words go.这是所有够糟糕据换言之路要走。 But did not Nestorius mean better than his words?但没有涅斯意味着优于他的话呢？ The Oriental bishops were certainly not all disbelievers in the unity of subject in the Incarnate Christ, and in fact St. Cyril made peace with them in 433.东方主教当然，并非所有disbelievers在统一的主题，在肉身的基督，而事实上，圣西里尔所作的和平与他们在433 。 One may point to the fact that Nestorius emphatically declared that there is one Christ and one Son, and St. Cyril himself has preserved for us some passages from his sermons which the saint admits to be perfectly orthodox, and therefore wholly inconsistent with the rest.一可能指向事实，即涅斯强调宣称，有一个基督和一个儿子，和圣西里尔自己保留了我们一些段落从他的布道，其中圣也承认，要完全东正教，因此，完全不符合的休息。 For example: "Great is the mystery of the gifts! For this visible infant, who seems so young, who needs swaddling clothes for His body, who in the substance which we see is newly born, is the Eternal Son, as it is written, the Son who is the Maker of all, the Son who binds together in the swathing-bands of His assisting power the whole creation which would otherwise be dissolved."例如： “伟大的是神秘的礼物！这个有形的婴儿，谁似乎是这么年轻，谁需要swaddling的衣服为他的身体，谁在实质内容，我们看到的是，新出生的，是永恒的儿子，因为它是书面，儿子是谁制造商所有，谁具有约束力的儿子一起，在swathing带他的权力，协助整个创作会，否则予以解散“ 。 And again: "Even the infant is the all-powerful God, so far, O Arius, is God the Word from being subject to God."再次： “即使婴儿是所有强大的上帝，到目前为止，澳arius ，是上帝一词从受到上帝” 。 And: "We recognize the humanity of the infant, and His Divinity; the unity of His Sonship we guard in the nature of humanity and divinity."并说： “我们认识到人类的婴儿，和他的神性;团结，他sonship我们守卫在性质上人类与神” 。 It will probably be only just to Nestorius to admit that he fully intended to safeguard the unity of subject in Christ.它很可能只是为了涅斯承认，他完全打算以维护团结的主题在基督里。 But he gave wrong explanations as to the unity, and his teaching logically led to two Christs, though he would not have admitted the fact.但他错误的解释，以团结，和他的教学逻辑，导致两个基督，但他不会承认这个事实。 Not only his words are misleading, but the doctrine which underlies his words is misleading, and tends to destroy the whole meaning of the Incarnation.不仅他的话误导，但其中的教义之下他的话是误导，而且往往破坏了整个的涵义的化身。 It is impossible to deny that teaching as well as wording which leads to such consequences as heresy.这是不可能否认的教学，以及措辞，从而导致这样的后果，作为异端。 He was therefore unavoidably condemned.因此，他不可避免地受到谴责。 He reiterated the same view twenty years later in the "Bazaar of Heraclides", which shows no real change of opinion, although he declares his adherence to the Tome of St. Leo.他重申相同的看法二十年后，在“市集的赫拉克利德” ，这表明没有实质改变的意见，虽然他宣称，他坚持以圣多美和普林西比圣利奥。
After the council of 431 had been made into law by the emperor, the Antiochene party would not at once give way.之后，安理会的431已经取得了成为法律，由皇帝，安提阿学派党不会在一旦退让。 But the council was confirmed by Pope Sixtus III, who had succeeded St. Celestine, and it was received by the whole West.但是，安理会证实西斯三，谁已成功圣天青石，它受到了整个西方。 Antioch was thus isolated, and at the same time St. Cyril showed himself ready to make explanations.安提因此，孤立，并在同一时间，圣西里尔表明自己愿为此作出解释。 The Patriarchs of Antioch and Alexandria agreed upon a "creed of union" in 433 (see EUTYCHIANISM).该patriarchs安提和亚历山大议定的“信条联盟”在433 （见eutychianism ） 。 Andrew of Samosata, and some others would not accept it, but declared the word "Theotokos" to be heretical.郑家富的萨莫萨塔，和其他一些不会接受，但宣布单词“ theotokos ”之内，以异端邪说。
Theodoret held a council at Zeuguma which refused to anathematize Nestorius. theodoret举行了理事会zeuguma拒绝anathematize涅斯。 But the prudent bishop of Cyrus after a time perceived that in the "creed of union" Antioch gained more than did Alexandria; so he accepted the somewhat hollow compromise.但审慎的主教赛勒斯经过一段时间知觉，在“信条联盟”安提获得了更多的比亚历山大;所以他接受了一些空心的折衷办法。 He says himself that he commended the person of Nestorius whilst he anathematized his doctrine.他说，自己说，他赞扬的人涅斯虽然他anathematized他的学说。 A new state of things arose when the death of St. Cyril, in 444, took away his restraining hand from his intemperate followers.一个新国家的事情发生时，死亡的圣西里尔，在444 ，拿走了他的制约，另一方面从他的intemperate的追随者。 The friend of Nestorius, Count Irenaeus had become Bishop of Tyre, and he was persecuted by the Cyrillian party, as was Ibas, Bishop of Edessa, who had been a great teacher in that city.朋友涅斯，计数爱任纽已成为主教的轮胎，和他的迫害，由cyrillian党，正如ibas ，主教伊得撒，谁取得了很大的老师在这个城市。 These bishops, together with Theodoret and Domnus, the nephew and successor of John of Antioch, were deposed by Dioscorus of Alexandria in the Robber Council of Ephesus (449).这些主教，连同theodoret和domnus ，侄子和继任者约翰的安提阿，被废黜由dioscorus亚历山德里亚，在劫匪会以弗所（ 449 ） 。 Ibas was full of Antiochene theology, but in his famous letter to Maris the Persian he disapproves of Nestorius as well as of Cyril, and at the Council of Chalcedon he was willing to cry a thousand anathemas to Nestorius. ibas充满了安提阿学派神学，但在他著名的信（ Maris的波斯他不赞成涅斯，以及作为西里尔，并在安理会的迦克墩，他愿意哭了一千anathemas ，以涅斯。 He and Theodoret were both restored by that council, and both seem to have taken the view that St. Leo's Tome was a rehabilitation of the Antiochene theology.他和theodoret均恢复安理会，双方似乎都采取认为，圣利奥的圣多美和普林西比是一个康复的安提阿学派神学。 The same view was taken by the Monophysites, who looked upon St. Leo as the opponent of St. Cyril's teaching.同样的看法是，所采取的monophysites ，谁看圣利奥作为对手，圣西里尔的教学。 Nestorius in his exile rejoiced at this reversal of Roman policy, as he thought it.涅斯在他的流亡很高兴在这个逆转罗马的政策，他认为。 Loofs, followed by many writers even among Catholics, is of the same opinion. loofs ，其次是许多作家，即使是天主教徒，是同样的观点。 But St. Leo himself believed that he was completing and not undoing the work of the Council of Ephesus, and as a fact his teaching is but a clearer form of St. Cyril's earlier doctrine as exposed in the five books against Nestorius.但圣利奥自己认为，他是完成，而不是撤消理事会的工作以弗所，并作为一个事实，他的教学，只不过是更清晰的形式，圣西里尔刚才的学说暴露，在五本书对涅斯。 But it is true that St. Cyril's later phraseology, of which the two letters to Succensus are the type, is based upon the formula which he felt himself bound to adopt from an Apollinarian treatise believed to be by his great predecessor Athanasius: mia physis ton Theou Logou sesarkomene.但，这是事实，圣西里尔的后来用语，其中的两封信，以succensus是类型，是基于该公式，他认为自己必将采取从一apollinarian伤寒相信是由他的伟大的前任阿他那修：米娅physis吨theou洛古sesarkomene 。 St. Cyril found this formula an awkward one, as his treatment of it shows, and it became in fact the watchword of heresy.圣西里尔发现这个公式的一个尴尬的一个，因为他的治疗结果表明，它成为在事实上的口号异端。 But St. Cyril does his best to understand it in a right sense, and goes out of his way to admit two natures even after the union en theoria, an admission which was to save Severus himself from a good part of this heresy.但圣西里尔是否他的最好的理解，它在一种权利意识，并熄灭他的方式承认两个性质，甚至后，联盟英文theoria ，一入学，这是为了节省塞维鲁自己从一个良好的一部分，这异端。
That Loofs or Harnack should fail to perceive the vital difference between the Antiochenes and St. Leo, is easily explicable by their not believing the Catholic doctrine of the two natures, and therefore not catching the perfectly simple explanation given by St. Leo.这loofs或哈纳克应不察觉的重要区别antiochenes和圣利奥，是很容易explicable由他们不相信天主教教义的两个性质，因此没有赶上完美的简单的解释所给予的圣利奥。 Just as some writers declare that the Monophysites always took physis in the sense of hypostasis, so Loofs and others hold that Nestorius took hypostasis always in the sense of physis, and meant no more by two hypostases than he meant by two natures.正如一些作家宣布这个monophysites总是physis在意识本质，所以loofs和其他人认为，涅斯了本质始终在意识physis ，并没有更多的意思是由两个hypostases比他的意思是由两个性质。 But the words seem to have had perfectly definite meanings with all the theologians of the period.但换言之，似乎已完全明确的意义与所有神学的时期。 That the Monophysites distinguished them, is probable (see MONOPHYSITES AND MONOPHYSITISM), and all admit they unquestionably meant by hypostasis a subsistent nature.该monophysites尊敬他们，很可能（见monophysites和monophysitism ） ，都承认他们毫无疑问的意思本质1 subsistent的性质。 That Nestorius cannot, on the contrary, have taken nature to mean the same as hypostasis and both to mean essence is obvious enough, for three plain reasons: first, he cannot have meant anything so absolutely opposed to the meaning given to the word hypostasis by the Monophysites; secondly, if he meant nature by hypostasis he had no word at all left for "subsistence" (for he certainly used ousia to mean "essence" rather than "subsistence"); thirdly, the whole doctrine of Theodore of Mopsuestia, and Nestorius's own refusal to admit almost any form of the communicatio idiomatum, force us to take his "two natures" in the sense of subsistent natures.涅斯说，不能，相反，已采取的性质是指相同的本质和双方的意思本质上是明显不够的，为3平原原因：第一，他不能有任何的意思，所以绝对反对的意思考虑到这个词是由本质该monophysites ;其次，如果他的意思自然本质，他没有在所有字左为“生活” （他当然用ousia的意思是“精髓” ，而非“生活” ） ;第三，整个学说的西奥多的摩普绥提亚，和涅斯自己的拒绝承认几乎任何形式的通信idiomatum ，迫使我们采取他的“二性”在意识subsistent性质。
The modern critics also consider that the orthodox doctrine of the Greeks against Monophysitism -- in fact the Chalcedonian doctrine as defended for many years -- was practically the Antiochene or Nestorian doctrine, until Leontius modified it in the direction of conciliation.现代批评者还认为，东正教的教义，希腊人对monophysitism -在事实上， c halcedonian学说作为辩护多年-几乎全被该安提阿学派或景教教义，直到le ontius改性，它在方向调解。 This theory is wholly gratuitous, for from Chalcedon onwards there is no orthodox controversialist who has left us any considerable remains in Greek by which we might be enabled to judge how far Leontius was an innovator.这一理论是完全无偿，从迦克墩起，是没有东正教controversialist谁给我们留下了相当大的任何留在希腊，其中我们可能使法官有多远leontius是一个创新。 At all events we know, from the attacks made by the Monophysites themselves, that, though they professed to regard their Catholic opponents as Crypto-Nestorians, in so doing they distinguished them from the true Nestorians who openly professed two hypostases and condemned the word Theotokos.在所有活动我们都知道，从袭击所提出的monophysites本身，即，虽然他们professed把他们天主教对手加密nestorians ，他们这样做的杰出，他们从真正的nestorians谁公开professed 2 hypostases ，并谴责字theotokos 。 In fact we may say that, after John of Antioch and Theodoret had made peace with St. Cyril, no more was heard in the Greek world of the Antiochene theology.事实上，我们可以说后，约翰安提和theodoret作出了和平与圣西里尔，没有更多的是听到，在希腊世界的安提阿学派神学。 The school had been distinguished, but small.学校已杰出，但小。 In Antioch itself, in Syria, and in Palestine, the monks, who were exceedingly influential, were Cyrillians, and a large proportion of them were to become Monophysites.在安提本身，在叙利亚，和在巴勒斯坦，和尚，谁被过分的影响力，被cyrillians ，和一个大的比例，他们要成为monophysites 。 It was beyond the Greek world that Nestorianism was to have its development.这是超越了希腊的世界景教是有其发展。 There was at Edess a famous school for Persians, which had probably been founded in the days of St. Ephrem, when Nisibis had ceased to belong to the Roman Empire in 363.有在edess一位著名的学校为波斯人，这大概是成立于天，圣ephrem ，当尼西已不再属于罗马帝国在363 。 The Christians in Persia had suffered terrible persecution, and Roman Edessa had attracted Persians for peaceful study.基督徒在波斯遭受了可怕的迫害，和罗马伊得撒，吸引了波斯人用于和平研究。 Under the direction of Ibas the Persian school of Edessa imbibed the Antiochene theology.的指导下ibas的波斯学校的伊得撒吸胀的安提阿学派神学。 But the famous Bishop of Edessa, Rabbûla, though he had stood apart from St. Cyril's council at Ephesus together with the bishops of the Antiochene patriarchate, became after the council a convinced, and even a violent, Cyrillian, and he did his best against the school of the Persians.但著名的主教伊得撒， rabbûla ，虽然他曾站在除了圣西里尔的理事会在以弗所连同主教的安提阿学派东正教，成为后会深信，甚至暴力， cyrillian ，他没有对他最好的学校的波斯人。 Ibas himself became his successor. ibas自己成为他的继任者。 But at the death of his protector, in 457, the Persians were driven out of Edessa by the Monophysites, who made themselves all-powerful.但在他死亡的保护者，在457人，波斯人被赶出伊得撒由monophysites ，谁取得了自己所有的强大。 Syria then becomes Monophysite and produces its Philoxenus and many another writer.叙利亚便成为monophysite和生产其philoxenus和许多另一个作家。 Persia simultaneously becomes Nestorian.同时，成为波斯景教。 Of the exiles from Edessa into their own country nine became bishops, including Barsumas, or Barsaûma, of Nisibis and Acacius of Beit Aramage.的流亡者从伊得撒到他们自己的国家九成为主教，包括barsumas ，或barsaûma ，尼西比斯和acacius的Beit aramage 。 The school at Edessa was finally closed in 489.学校在伊得撒终于被封闭在489 。
At this time the Church in Persia was autonomous, having renounced all subjection to Antioch and the "Western" bishops at the Council of Seleucia in 410.在这个时候，教会在波斯是自主后，放弃了所有遭受安提阿和“西方”主教在安理会的塞琉西亚在410 。 The ecclesiastical superior of the whole was the Bishop of Seleucia-Ctesiphon, who had assumed the rank of catholicos.教会优越的全体主教的塞琉西亚-泰西封，谁承担了职级catholicos 。 This prelate was Babaeus or Babowai (457-84) at the time of the arrival of the Nestorian professors from Edessa.这主教是babaeus或babowai （ 457-84 ）在时间的到来，该景教教授从伊得撒。 He appears to have received them with open arms.他似乎已收到他们张开双臂。 But Barsaûma, having become Bishop of Nisibis, the nearest great city to Edessa, broke with the weak catholicos, and, at a council which he held at Beit Lapat in April, 484, pronounced his deposition.但barsaûma ，成为主教尼西比斯，最接近伟大的城市，以伊得撒，打破弱catholicos ，并在立法会他举行的Beit lapat今年4月， 484 ，突出他的沉积。 In the same year Babowai was accused before the king of conspiring with Constantinople and cruelly put to death, being hung up by his ring-finger and also, it is said, crucified and scourged.在同一年babowai被指控前国王的阴谋与君士坦丁堡，并残酷地把死刑，被挂断了他的环指和也，这是说，钉在十字架上和scourged 。 There is not sufficient evidence for the story which makes Barsaûma his accuser.有没有足够的证据，为的故事，这使得barsaûma他的指控。 The Bishop of Nisibis was at all events in high favour with King Peroz (457-84) and had been able to persuade him that it would be a good thing for the Persian kingdom if the Christians in it were all of a different complexion from those of the Empire, and had no tendency to gravitate towards Antioch and Constantinople, which were not officially under the sway of the "Henoticon" of Zeno.主教尼西比斯是在所有事件的高赞成与国王peroz （ 457-84 ） ，并已能够说服他，这将是一件好事，为波斯语，如果英国的基督徒，在它的所有不同的肤色从那些该帝国，并没有倾向gravitate对安提阿和君士坦丁堡，其中并没有正式下摆动“ henoticon ”芝诺。
Consequently all Christians who were not Nestorians were driven from Persia.因此，所有基督徒的谁不nestorians被逐出从波斯。 But the story of this persecution as told in the letter of Simeon of Beit Arsam is not generally considered trustworthy, and the alleged number of 7700 Monophysite martyrs is quite incredible.但这个故事的迫害告诉在信中的西蒙的Beit arsam是不是普遍认为值得信赖的，与被指控的人数7700 monophysite烈士是相当令人难以置信。 The town of Tagrit alone remained Monophysite.镇tagrit单仍然monophysite 。 But the Armenians were not gained over, and in 491 they condemned at Valarsapat the Council of Chalcedon, St. Leo, and Barsaûma.但亚美尼亚人没有得到过，并在491他们谴责在valarsapat理事会迦克墩，圣利奥，并barsaûma 。 Peroz died in 484, soon after having murdered Babowai, and the energetic Bishop of Nisibis had evidently less to hope from his successor, Balash. peroz死亡，在484后不久，有谋杀babowai ，和充满活力的主教尼西比斯已明显不足，希望由他的继任者，巴拉什。 Though Barsaûma at first opposed the new catholicos, Acacius in August, 485, he had an interview with him, and made his submission, acknowledging the necessity for subjection to Seleucia.虽然barsaûma在第一，反对新catholicos ， acacius在8月， 485 ，他曾采访了他，并作出了他提交的意见书，承认有必要为遭受塞琉西亚。 However, he excused himself from being present at Acacius's council in 484 at Seleucia, where twelve bishops were present.不过，他辩解自己从正在出席acacius的会在484名在塞琉西亚，其中12主教出席了会议。 At this assembly, the Antiochene Christology was affirmed and a canon of Beit Lapat permitting the marriage of the clergy was repeated.在这个大会上，安提阿学派christology是肯定和佳能的Beit lapat允许结婚的神职人员重复了。 The synod declared that they despised vainglory, and felt bound to humble themselves in order to put an end to the horrible clerical scandals which disedified the Persian Magians as well as the faithful; they therefore enacted that the clergy should make a vow of chastity; deacons may marry, and for the future no one is to be ordained priest except a deacon who has a lawful wife and children.主教宣称他们鄙视vainglory ，并认为一定会谦卑自己，在为了杜绝可怕的文书丑闻disedified的波斯magians以及忠实;因此，他们所制定的神职人员应该有一个誓言贞节;执事可以结婚，并为将来没有人是要祝圣司铎，除执事谁有一个合法的妻子和儿女。 Though no permission is given to priests or bishops to marry (for this was contrary to the canons of the Eastern Church), yet the practice appears to have been winked at, possibly for the regularization of illicit unions.虽然没有许可，是考虑到神父或主教结婚（这是违反了大炮的东部教会） ，但实践中似乎已纵容，可能为非法的正规化建设工会。 Barsaûma himself is said to have married a nun named Mamoé; but according to Mare, this was at the inspiration of King Peroz, and was only a nominal marriage, intended to ensure the preservation of the lady's fortune from confiscation. barsaûma自己是说，有娶了一位尼姑命名mamoé ;但根据图马雷，这是在启示国王peroz ，只是一个名义上的婚姻，意在确保保存夫人的财富从没收。
The Persian Church was now organized, if not thoroughly united, and was formally committed to the theology of Antioch.波斯教堂，现在有组织的，如果不彻底，美国，并正式承诺向神学的安提阿。 But Acacius, when sent by the king as envoy to Constantinople, was obliged to accept the anathema against Nestorius in order to be received to Communion there.但acacius ，发送时由国王作为特使前往君士坦丁堡，不得不接受诅咒反对涅斯，以便将收到的共融。 After his return he bitterly complained of being called a Nestorian by the Monopohysite Philoxenus, declaring that he "knew nothing" of Nestorius.之后，他返回他强烈抱怨被称为景教由monopohysite philoxenus ，声称他“一无所知”涅斯。 Nevertheless Nestorius has always been venerated as a saint by the Persian Church.不过，涅斯一直崇敬作为一个圣由波斯教会。 One thing more was needed for the Nestorian Church; it wanted theological schools of its own, in order that its clergy might be able to hold their own in theological argument, without being tempted to study in the orthodox centres of the East or in the numerous and brilliant schools which the monophysites were now establishing.一件事，更是需要为景教教会;通缉的神学思想建设的学校，自己的，为了使其神职人员也许能够举行他们自己在神学的说法，没有被诱惑的研究，在东正教中心的东，还是在众多的和辉煌的学校，其中monophysites现在建立。 Barsaûma opened a school at Nisibis, which was to become more famous than its parent at Edessa. barsaûma开放的一所学校，尼西，这是更加著名，比其母公司在伊得撒。 The rector was Narses the Leprous, a most prolific writer, of whom little has been preserved.校长是narses该leprous ，最多产作家，其中几乎没有保留。 This university consisted of a single college, with the regular life of a monastery.这所大学组成一个单一的学院，与正常生活的一个修道院。 Its rules are still preserved (see NISIBIS).其议事规则仍然保留（见尼西） 。 At one time we hear of 800 students.在同一时间，我们听到的800名学生。 Their great doctor was Theodore of Mopsuestia.他们的伟大的医生西奥多的摩普绥提亚。 His commentaries were studied in the translation made by Ibas and were treated almost as infallible.他的评论，研究了在翻译所作的ibas和治疗几乎一样犯错。 Theodore's Canon of Scripture was adopted, as we learn from "De Partibus Divinae Legis" of Junilius, (PL, LXVIII, and ed. By Kihn), a work which is a translation and adaptation of the published lectures of a certain Paul, professor at Nisbis.西奥多的佳能圣经获得通过，作为我们学习，从“德partibus divinae的立法” junilius ， （特等， lxviii ，及对外债务。由kihn ） ，一项工作，这是翻译和改编出版的讲座，某一个保罗，教授在nisbis 。 The method is Aristotelean, and must be connected with the Aristotelean revival which in the Greek world is associated chiefly with the name of Philoponus, and in the West with that of Boethius.该方法是aristotelean ，并且必须与aristotelean复苏，其中，在希腊世界，是相关的，主要是与名称philoponus ，并在西部地区，与对波爱修斯。 The fame of this theological seminary was so great that Pope Agapetus and Cassiodorus wished to found one in Italy of a similar kind.的美誉，这神是如此巨大，教宗阿加佩图斯和cassiodorus希望找到一个在意大利的类似。 the attempt was impossible in those troublous times; but Cassiodorus's monastery at Vivarium was inspired by the example of Nisibis.企图是不可能在这些troublous倍;但cassiodorus的修道院在vivarium的启发为例，尼西比斯。 There were other less important schools at Seleucia and elsewhere, even in small towns.也有其他同样重要的学校在塞琉西亚和其他地方，即使是在小城镇。
Barsaûma died between 492 and 495, Acacius in 496 or 497. barsaûma死亡之间的492和495 ， acacius在496或497 。 Narses seems to have lived longer. narses似乎已住了更长的时间。 The Nestorian Church which they founded, though cut off from the Catholic Church by political exigencies, never intended to do more than practise an autonomy like that of the Eastern patriarchates.该景教教会他们成立后，虽然切断从天主教教会政治的需要，从来没有打算这么做，多实行自治，这样的东部patriarchates 。 Its heresy consisted mainly in its refusal to accept the Councils of Ephesus and Chalcedon.其邪说，主要是在其拒绝接受议会的以弗所和迦克墩。 It is interesting to note that neither Junilius nor Cassiodorus speaks of the school of Nisibis as heretical.有趣的是，请注意，既不junilius也不cassiodorus谈到学校的尼西比斯作为异端邪说。 They were probably aware that it was not quite orthodox, but the Persians who appeared at the Holy Places as pilgrims or at Constantinople must have seemed like Catholics on account of their hatred to the Monophysites, who were the great enemy in the East.他们可能知道，这是不太正统，但波斯人谁出现在神圣的地方，朝圣者或在君士坦丁堡必须有好像天主教徒，就到他们的仇恨向monophysites ，谁都是伟大的敌人在东部地区。 The official teaching of the Nestorian Church in the time of King Chosroes (Khusran) II (died 628) is well presented to us in the treatise "De unione" composed by the energetic monk Babai the Great, preserved in a manuscript From which Labourt has made extracts (pp. 280-87).正式教学的景教教会在的时候，国王chosroes （ khusran ）二（死于628 ） ，以及提交给我们，在论文“德unione ”组成的充满活力的和尚babai大，保存在手稿从哪个labourt已取得的提取物（第280-87 ） 。 Babai denies that hypostasis and person have the same meaning. babai否认本质和人具有相同的含义。 A hypostasis is a singular essence (ousia) subsisting in its independent being, numerically one, separate from others by its accidents. 1本质是一种奇异的本质（ ousia ）生存在其独立的，数值1 ，单独由他人在其发生意外。 A person is that property of a hypostasis which distinguishes it from others (this seems to be rather "personality" than "person") as being itself and no other, so that Peter is Peter and Paul is Paul.一个人是财产的一个本质区别，它从别人的（这似乎是相当“个性”而不是“人” ）作为本身没有其他，使彼得是彼得和保罗是保罗。 As hypostases Peter and Paul are not distinguished, for they have the same specific qualities, but they are distinguished by their particular qualities, their wisdom or otherwise, their height or their temperament, etc. And, as the singular property which the hypostasis possesses is not the hypostasis itself, the singular property which distinguishes it is called "person".作为hypostases彼得和保罗不尊敬，因为他们有相同的具体素质，但他们尊敬他们，特别是素质，他们的智慧或否则，他们的身高或其气质等，由于奇异的财产，其中具有本质是不是本质本身，奇异的财产区别，这是所谓的“人” 。
It would seem that Babai means that "a man" (individuum vagum) is the hypostasis, but not the person, until we add the individual characteristics by which he is known to be Peter or Paul.它似乎babai是指“一个人” （ individuum vagum ）是本质，但不是人，直至我们添加个人特色，他是知道是彼得或保罗。 This is not by any means the same as the distinction between nature and hypostasis, nor can it be asserted that by hypostasis Babai meant what we should call specific nature, and by person what we should call hypostasis.这是不以任何手段一样，区分性质和本质，也不能断言是由本质babai意味着什么，我们应呼吁的具体性质，以及由什么人，我们应该呼吁本质。 The theory seems to be an unsuccessful attempt to justify the traditional Nestorian formula: two hypostases in one person.理论似乎是一次不成功的，企图辩解传统景教公式： 2 hypostases在一人。 As to the nature of the union, Babai falls on the Antiochene saying that it is ineffable, and prefers the usual metaphors -- assumption, inhabitation, temple, vesture, junction-to any definition of the union.至于性质的联盟， babai属于对安提阿学派说这是无法形容的，和喜欢的惯常的隐喻-假设，居住，庙， v esture，交界处-任何的定义，该联盟。 He rejects the communicatio idiomatum as involving confusion of the natures, but allows a certain "interchange of names", which he explains with great care.他拒绝通信idiomatum涉及的混乱，性质，但允许一定的“交汇处的名字” ，他解释，非常谨慎。
The Persian Christians were called "Orientals", or "Nestorians", by their neighbours on the west.波斯的基督徒，被称为“东方人” ，或“ nestorians ” ，由他们的邻国对西。 They gave to themselves the name Chaldeans; but this denomination is usually reserved at the present day for the large portion of the existing remnant which has been united to the Catholic Church.他们给自己的名称chaldeans ;不过，这面额通常是保留目前天为大部份现有的残余已经向美国天主教教会。 The present condition of these Uniats, as well as the branch in India known as "Malabar Christians", is described under CHALDEAN CHRISTIANS.目前的情况，这些uniats ，以及为科在印度被称为“马拉巴基督信徒” ，是形容下chaldean基督徒。 The history of the Nestorian Church must be looked for under PERSIA.历史上的景教教会必须找下波斯。 The Nestorians also penetrated into China and Mongolia and left behind them an inscribed stone, set up in Feb., 781, which describes the introduction of Christianity into China from Persia in the reign of T'ai-tsong (627-49).该nestorians也渗透到中国和蒙古，并留下了他们一石者，成立于2月， 781 ，其中描述引入基督教进入中国在从波斯统治t'ai聪（ 627-49 ） 。 The stone is at Chou-Chih, fifty miles south-west of Sai-an Fu, which was in the seventh century the capital of China.石头是在周志，五十○英里西南方的西贡-一富，这是在七世纪中国的首都。 It is known as "the Nestorian Monument".这是被称为“景教碑” 。
Publication information Written by John Chapman.出版信息的书面约翰查普曼。 Transcribed by John Looby.转录由约翰looby 。 The Catholic Encyclopedia, Volume X. Published 1911.天主教百科全书，体积十， 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, October 1, 1911. nihil obstat ， 1911年10月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
For bibliography see CYRIL OF ALEXANDRIA; EPHESUS, COUNCIL OF; DIOSCURUS, BISHOP OF ALEXANDRIA.为书目见钱卓乐爵士在亚历山大;以弗所，会; dioscurus ，主教亚历山大。 Here may be added, on I: GARNIER, Opera Marii Mercatoris, II (Paris, 1673); PL, XLVII, 669; TILLEMONT, Memoires, XIV; ASSEMANI, Bibliotheca Orient., III, pt 2 (Rome, 1728); LOOFS in Realencyklopadie, sv Nestorius; FENDT, Die Christologie des Nestorius (Munich, 1910); BATIFFOL in Revue Biblique, IX (1900), 329-53; MERCATI in Theolog.在这里可能会增加，对I ：卡尼尔，歌剧marii mercatoris ，二（巴黎， 1673 ） ;特等，四十七， 669 ;蒂耶蒙， memoires ，第十四; assemani ，图书馆，东方，三，铂2 （罗马， 1728 ） ; loofs在realencyklopadie ， sv涅斯; fendt ，模具christologie万涅斯（慕尼黑， 1910 ） ; batiffol在杂志biblique ，第九章（ 1900 ） ， 329-53 ; mercati在theolog 。 Revue VI (1907), 63; LUDTKE in Zeitschr.杂志六（ 1907年） ， 63 ; ludtke在zeitschr 。 Fur Kirchengesch.毛皮kirchengesch 。 XXIX (1909), 385.第29届（ 1909 ） ， 385 。
On the early struggle with Nestorianism: ASSEMANI, Bibliotheca Orentalis, III, parts 1 and 2 (Rome, 1728); DOUCIN, Histoire du Nestorianisme (1689).对早期的斗争，与景教： assemani ，图书馆orentalis ，第三，第1和2部分（罗马， 1728 ） ;杜桑，史杜nestorianisme （ 1689 ） 。 On the Persian Nestorians: the Monophysite historians MICHAEL SYRUS, ed.对波斯nestorians ： monophysite历史学家迈克尔syrus ，教育署。 CHABOT (Paris, 1899) and BARHEBRAEUS, edd.查博特（巴黎， 1899年）和barhebraeus ， edd 。 ABBELOOS AND LAMY (Paris, 1872-77); the Mohammedan SAHRASTANI, ed. abbeloos和拉米（巴黎， 1872年至1877年） ;穆罕默德sahrastani ，教育署。 CURETON (London, 1842); and especially the rich information in the Nestorian texts themselves; GISMONDI, Maris Amri et Slibae de patriarchis Nestoranis commentaria, e codd.热顿（伦敦， 1842 ） ;特别是丰富的信息，在景教文本本身;吉斯蒙迪， （ Maris amri等slibae德patriarchis nestoranis commentaria ，电子codd 。 Vat.; the Liber Turris (Arabic and Latin, 4 parts, Rome, (1896-99); BEDJAN, Histoire de Mar Jab-Alaha (1317), patriarche, et de Raban Saumo (2nd ed., Paris, 1895); Synodicon of Ebedjesu in MAI, Scriptorum vett. Nova. Coll., X (1838); BRAUN, Das Buch der Synhados (Stuttgart and Vienna, 1900); CHABOT, Synodicon Orientale, ou recueil de Synodes Nestoriens in Notes of Extraits, Synhados (Stuttgart and Vienna, 1900); Chabot Synodicon Orentale, ou recueil de Synodes Nestoriens in Notes et Extraits, XXXVII (Paris, 1902); GUIDI, Ostsyrische bischofe und Bischofsitze in Zeitschrift der Morgen landl. Gesellsch., (1889), XLII, 388; IDEM, Gli statuti della scuola di Nisibi (Syriac text) in Giornaale della Soc. Asiatica Ital., IV; ADDAI SCHER, Chronique de Seert, histoire Nestorienne (Arabic and French), and Cause de la fondation des ecoles (Edessa and Nisibis) in Patrologia Orentalis, IV (Paris, 1908). -See also PETERMANN AND KESSLER in Realencyklop., sv Nestorianer; FUNK in Kirchenlex., sv Nestorius und die Nestorianer; DUCHESNE, Hist. Ancienne de l'eglise, III (Paris, 1910). -On the "Nestorian Monument", see PARKER in Dublin review, CXXXI (1902), 2, p. 3880; CARUS AND HOLM, The Nestorian Monument (London, 1910).增值税。 ; liber turris （阿拉伯语和拉丁美洲， 4个部分，罗马（ 1896年至1899年） ; bedjan ，历史学德3月联合申诉委员会- alaha （ 1317 ） ， patriarche ，德等raban saumo （第二版，巴黎， 1895 ） ; synodicon的ebedjesu在清迈， scriptorum vett 。新星。 coll 。 ，第十章（ 1838年） ;布劳恩，之buch明镜synhados （斯图加特和维也纳， 1900 ） ;查博特， synodicon东方，欧recueil德synodes nestoriens在注释extraits ， synhados （斯图加特和维也纳， 1900 ） ;查博特synodicon orentale ，欧recueil德synodes nestoriens在债券等extraits ，三十七（巴黎， 1902 ） ;桂帝， ostsyrische bischofe und bischofsitze在zeitschrift明镜摩根兰德尔。 gesellsch ， （ 1889年） ，四十二， 388 ;同上，其中Gli statuti德拉scuola邸nisibi （叙利亚文）在giornaale德拉的SoC 。鳢瑞典，第四; addai舍尔， chronique德seert ，历史学nestorienne （阿拉伯语和法语） ，并导致德香格里拉基金会万ecoles （伊得撒和尼西比斯）在patrologia orentalis ，四（巴黎， 1908年） 。 -也见petermann和凯斯勒在realencyklop ， sv nestorianer ;芬克在kirchenlex ， sv涅斯und模具nestorianer ; duchesne ，历史。 ancienne德l' eglise ，三（巴黎， 1910年） 。 -关于“景教碑” ，见帕克在都柏林审查， cxxxi （ 1902 ） ，第2 ，第3880 ;昂贵和霍尔姆，景教碑（伦敦， 1910 ） 。
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