The two councils of Nicaea were ecumenical councils of the Christian church held in 325 and 787, respectively.两个市政局尼西亚人合一议会的基督教教堂举行的325和787 ，分别为。 The First Council of Nicaea, the first ecumenical council held by the church, is best known for its formulation of the Nicene Creed, the earliest dogmatic statement of Christian orthodoxy. The council was convened in 325 by the Roman emperor Constantine I in an attempt to settle the controversy raised by Arianism over the nature of the Trinity.第一届理事会尼西亚，第一次大公会议举行的由教会，是最出名的，其制订的尼西亚信，最早的教条式的声明，基督教正统。安理会召开，在325所罗马皇帝君士坦丁我的企图解决争议所提出的arianism以上的性质，三位一体。 Nearly all those who attended came from the eastern Mediterranean region.几乎所有这些谁出席，来自东地中海地区。
It was the decision of the council, formalized in the Nicene Creed, that God the Father and God the Son were consubstantial and coeternal and that the Arian belief in a Christ created by and thus inferior to the Father was heretical. Arius himself was excommunicated and banished.这是安理会的决定，正式在尼西亚信条，即上帝的父亲和上帝的儿子，被consubstantial和coeternal ，并认为arian信念，在一个基督所创造的，因此不如父亲是异端邪说。 arius自己是excommunicated和被流放。 The council was also important for its disciplinary decisions concerning the status and jurisdiction of the clergy in the early church and for establishing the date on which Easter is celebrated.安理会也很重要，其纪律处分的决定有关的地位和管辖范围内的神职人员在早期教会和建立的日期，届时，复活节，是庆祝。
The Second Council of Nicaea, the seventh ecumenical council of the Christian church, was convoked by the Byzantine empress Irene in 787 to rule on the use of saints' images and icons in religious devotion.第二届理事会尼西亚，第七大公会议的基督教教堂，是召集由拜占庭皇后艾琳在787议事规则对使用圣人'图片和图示，在宗教的热诚。 At that time a strong movement known as Iconoclasm, which opposed the pictorial representation of saints or of the Trinity, existed in the Greek church.在当时的一个强大的运动称为iconoclasm ，反对图案的代表性或圣人的三位一体，存在的，在希腊教会。 At the prompting of Irene, the council declared that whereas the veneration of images was legitimate and the intercession of saints efficacious, their veneration must be carefully distinguished from the worship due God alone.在提示的伊雷娜，安理会宣布，而崇拜的图像是合法的和干涉的圣人有效的，他们的崇拜，必须仔细区分崇拜上帝，由于单。
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Bibliography
参考书目
AE Burn, The
Council of Nicaea (1925); G Forell, Understanding the Nicene Creed (1965); EJ
Martin, A History of the Iconoclastic Controversy (1930).爱烧伤，安理会尼西亚（ 1925
） ;克forell ，了解尼西亚信（ 1965年） ; ej李柱铭，历史的iconoclastic争议（ 1930年） 。
The first ecumenical council in the history of the church was convened by the emperor Constantine at Nicaea in Bithynia (now Isnik, Turkey).第一大公会议在教会的历史是召开由皇帝君士坦丁在尼西亚在bithynia （ isnik现在，土耳其） 。 The main purpose of the council was to attempt to heal the schism in the church provoked by Arianism.的主要目的，安理会是企图医治裂在教会中所挑起的arianism 。 This it proceeded to do theologically and politically by the almost unanimous production of a theological confession (the Nicene Creed) by over three hundred bishops representing almost all the eastern provinces of the empire (where the heresy was chiefly centered) and by a token representation from the West.这方面着手做theologically和政治上所几乎是一致的生产神学自白（尼西亚信）超过300主教代表几乎所有的东部省份的帝国（如邪教，主要是为本）和象征性的代表西。 The creed thus produced was the first that could legally claim universal authority as it was sent throughout the empire to receive the agreement of the churches (with the alternative consequences of excommunication and imperial banishment).该信条，因此产生的是：第一，可合法要求的普遍权力，因为它被送往整个帝国接受的协议教会（与替代性的后果，绝罚和帝国流放） 。
The issue which culminated at Nicaea arose out of an unresolved tension within the theological legacy of Origen concerning the relation of the Son to the Father.这个问题，最终导致在尼西亚产生于一个尚未解决的紧张局势的神学遗产，俄有关关系的儿子向父亲。 On the one hand there was the attribution of deity to the Son in a relationship with the Father described as eternal generation.在一方面有归属，以神的儿子，在一个与父亲形容为永恒的一代。 On the other hand there was clear subordinationism.在另一方面，有明确的subordinationism 。 Almost appropriately, the dispute erupted at Alexandria about 318, with Arius, a popular presbyter of the church district of Baucalis, developing the latter strain of Origenism against Bishop Alexander, who advocated the former line of thinking.几乎得当，争端爆发的亚历山大约318 ，与arius ，流行presbyter的教会区baucalis ，发展，后者应变origenism对主教亚历山大，谁主张，前行的思路。 Arius was a quite capable logician who attacked Alexander (with motives not entirely scholarly) on the charge of Sabellianism. arius是一个有相当的能力logician谁攻击亚历山大（与动机，并非完全的学术）对负责撒伯流主义。 After a local synod heard his own views and dismissed them and him as unsound, Arius demonstrated his popularizing literary and political talents, gathering support beyond Alexandria.之后，当地的主教会议听取了他自己的看法和解雇他们和他的不健全， arius显示了他的普及文学和政治人才，收集支持超越亚历山大。
His theological views appealed to left - wing Origenists, including the respected Eusebius, bishop of Caesarea.他的神学思想建设的意见，呼吁左-永o rigenists，包括尊重尤西比乌斯，主教撒利亚。 His closest and most helpful ally was his former fellow student in the school of Lucian, Eusebius, bishop at the imperial residence of Nicomedia.他最亲密和最有用的盟友，是他的前同学在学校的卢奇安，尤西比乌斯，主教在帝国居住的尼克摩底亚。 After Constantine's personal envoy, Hosius of Cordova, failed to effect a reconciliation in 322 between the two parties in Alexandria, the emperor decided to convene an ecumenical council.之后，君士坦丁的个人特使侯休斯的科尔多瓦，没有效果的和解在322两党之间在亚历山德里亚，皇帝决定召开一次大公会议。
The teaching of Arianism is well documented.教学arianism是有案可稽的。 The central controlling idea is the unique, incommunicable, indivisible, transcendent nature of the singular divine being.在中央控制的想法是独特的， incommunicable的，不可分割的，超越的性质，奇异的神。 This is what the Arians referred to as the Father.这是什么arians称为父亲。 Logically pressing this definition of the Father and making use of certain biblical language, the Arians argued that if the error of Sabellius was to be avoided (and everyone was anxious to avoid it), then certain conclusions about the Son were inescapable.迫切的，这在逻辑上的定义，父亲和决策使用某些圣经的语言， arians认为，如果错误的撒伯流是要避免（人人都着急，以避免它） ，然后某些结论对于儿子被负有不可推卸的。 And it is this view of the Son which is the central significance of Arianism.这是这一观点的儿子，这是中央的意义arianism 。 He cannot be of the Father's being or essence (otherwise that essence would be divisible or communicable or in some way not unique or simple, which is impossible by definition).不能把他的父亲的正在或本质（即本质，否则，将可以用除尽或传播或以某种方式不是唯一的或简单的，这是不可能的定义） 。 He therefore exists only by the Father's will, as do all other creatures and things.因此，他只存在于由父亲的意志，正如所有其他的动物和东西。 The biblical description of his being begotten does imply a special relationship between the Father and the Word or Son, but it cannot be an ontological relationship.圣经的描述，他正在begotten意味着之间的特殊关系，父亲和Word或儿子，但它不能成为一个本体论的关系。
"Begotten" is to be taken in the sense of "made," so that the Son is a ktisma or poiema, a creature. “ begotten ”是将要采取的意识“作出了” ，让儿子是一个ktisma或poiema ，造物。 Being begotten or made, he must have had a beginning, and this leads to the famous Arian phrase, "there was when he was not."正在begotten或作出的，他必须有一个开始，这导致了著名的arian词组， “有当他不会” 。 Since he was not generated out of the Father's being and he was, as they accorded him, the first of God's creation, then he must have been created out of nothing.由于他是不会产生出父亲的福祉和他，因为他们给予他说，首先是上帝的创造，那么他必须已经建立了从无到有。 Not being of perfect or immutable substance, he was subject to moral change.不完美的或一成不变的实质内容，他是受道义上的变化。 And because of the extreme transcendence of God, in the final respect the Son has no real communion or knowledge of the Father at all.和因为它的极端超越的上帝，在最后的尊重儿子已没有真正的交流或知识的父亲在所有。 The ascription of theos to Christ in Scripture was deemed merely functional.归属theos基督在经文被视为只是功能。
The council of Nicaea opened June 19, 325, with Hosius of Cordova presiding and the emperor in attendance.安理会尼西亚开幕6月19日， 325 ，与侯休斯的科尔多瓦主持和天皇出席了会议。 Despite the absence of official minutes a sketch of the proceedings can be reconstructed.尽管没有正式分钟速写程序可以重建。 Following an opening address by the emperor in which the need for unity was stressed, Eusebius of Nicomedia, leading the Arian party, presented a formula of faith which candidly marked a radical departure from traditional formularies.以下开幕词，由皇帝在这需要团结，与会者强调，尤西比乌斯的尼克摩底亚，领导arian党，提出了一个公式信仰坦言，标志着一个激进的偏离传统的处方。 The disapproval was so strong that most of the Arian party abandoned their support of the document and it was torn to shreds before the eyes of everyone present.不赞成是如此强大，大部分的arian党放弃了他们的支持文件，它被拆除，以shreds前的眼中，每个人都出席。 Soon thereafter Eusebius of Caesarea, anxious to clear his name, read a lengthy statement of faith that included what was probably a baptismal creed of the church of Caesarea.此后不久尤西比乌斯的该撒利亚，急欲清楚他的名字，宣读了一份冗长的声明，信仰，包括什么可能是一个洗礼信条教会撒利亚。 Eusebius had been provisionally excommunicated earlier in the year by a synod in Antioch for refusing to sign an anti - Arian creed.尤西比乌斯已暂时excommunicated在今年早些时候由一个主教在安提拒绝签署一项反-a rian信条。 The emperor himself pronounced him orthodox with only the suggestion that he adopt the word homoousios.皇帝自己突出他与东正教唯一的建议，他采取字homoousios 。
For a long time the confession of Eusebius was believed to have formed the basis of the Nicene Creed, which was then modified by the council.相当长的时间供认的尤西比乌斯被认为是已形成的基础上的尼西亚信，然后修改由理事会。 However, it seems clear that such was not the case, the structure and content of the latter being significantly different from the former.不过，似乎很清楚，这样的情况并非如此，结构和内容，后者显着性差异来自前。 Most likely a creed was introduced under the direction of Hosius, discussed (especially the term homoousia), and drafted in its final form requiring the signatures of the bishops.最有可能的信条是介绍的指导下，侯休斯，讨论（尤其是任期homoousia ） ，并起草了在其最后的形式，要求签名的主教们。 All those present (including Eusebius of Nicomedia) signed except two who were subsequently exiled.所有在场人士（包括尤西比乌斯的尼克摩底亚）签署了除两名谁随后流放。
It should be noted that this creed is not that which is recited in churches today as the Nicene Creed.应该指出的是，这信条是，不是背诵，这是在教堂今天作为尼西亚信条。 Although similar in many respects, the latter is significantly longer than the former and is missing some key Nicene phrases.虽然类似，在许多方面，后者则是明显长于前者是丢失了一些关键尼西亚词组。
The theology expressed in the Nicene Creed is decisively anti-Arian.神学表示，在尼西亚信是果断的反arian 。 At the beginning the unity of God is affirmed.在开始的团结，上帝是肯定的。 But the Son is said to be "true God from true God."但儿子说是“真实的上帝从真实的上帝” 。 Although confessing that the Son is begotten, the creed adds the words, "from the Father" and "not made."虽然供认说，儿子是begotten ，信仰添加换言之， “从父亲”和“没有” 。 It is positively asserted that he is "from the being (ousia) of the Father" and "of one substance (homoousia) with the Father."这是积极的断言，他是“从正（ ousia ）的父亲”和“一个物质（ homoousia ）与父亲” 。 A list of Arian phrases, including "there was when he was not" and assertions that the Son is a creature or out of nothing, are expressly anathematized.名单arian词组，其中包括“有时，他不是”和武断的认为，儿子是一个怪物，或无中生有，明确anathematized 。 Thus an ontological rather than merely functional deity of the Son was upheld at Nicaea.因此，本体论，而不仅仅是功能神的儿子，是坚持在尼西亚。 The only thing confessed the Spirit, however, is faith in him.唯一的事坦白的精神，不过，他的信任。
Among other things achieved at Nicaea were the agreement on a date to celebrate Easter and a ruling on the Melitian Schism in Egypt.除其他事项外取得尼西亚人的协议上的日期，以庆祝复活节和执政党就melitian裂在埃及。 Arius and his most resolute followers were banished, but only for a short time. arius和他的最坚定的追随者被放逐，但只有很短的时间。 In the majority at Nicaea was Athanasius, then a young deacon, soon to succeed Alexander as bishop and carry on what would become a minority challenge to a resurgent Arianism in the East.在多数尼西亚是亚他那修，然后一个年轻的执事，尽快接替亚历山大主教和发扬什么会成为一个少数民族的挑战，一抬头arianism在东部地区。 However, the orthodoxy of Nicaea would eventually and decisively be reaffirmed at the Council of Constantinople in 381.然而，正统的尼西亚，最终会和果断地予以重申在安理会君士坦丁堡在381 。
CA
Blaising CA台湾blaising
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
Athanasius,
Defense of the Nicene Council; Eusebius, The Life of Constantine; Socrates,
Ecclesiastical History; Sozomen, Ecclesiastical History; Theodoret,
Ecclesiastical History; AE Burn, The Council of Nicea; J Gonzalez, A History of
Christian Thought, I; HM Gwatkin, Studies of Arianism; RC Gregg and DE Groh,
Early Arianism; A Grillmeier, Christ in Christian Tradition; JND Kelly, Early
Christian Creeds and Early Christian Doctrines; C Luibheid, Eusebius of Caesarea
and the Arian Crisis.亚他那修，国防的尼西亚会议;尤西比乌斯，生活君士坦丁;苏格拉底，教会的历史; sozomen
，教会的历史; theodoret ，教会的历史;爱烧伤，理事会nicea ; j冈萨雷斯，历史的基督教思想，我;陛下格沃特金，研究arianism
;钢筋混凝土格雷格和德groh ，早期arianism ;格里尔迈尔，基督在基督教传统的; jnd凯利，早期基督教教义和早期基督教的教义; c luibheid
，尤西比乌斯的撒利亚和arian危机。
It is more than sixteen hundred years since the first of the General Councils of the Church met.这是多一千六百年以来的第一次总理事会教会会见。 This is so long ago that the very names of the places connected with its history have quite disappeared from common knowledge and the atlases.这是不久前表示，非常姓名的地方与它的历史有相当消失，从共同的知识和地图集。 They have about them an air of the fabulous; Nicaea, Bithynia, Nicomedia, and the rest.他们有他们的一空气精彩;尼西亚， bithynia ，尼克摩底亚，其余的。 The very unfamiliarity of the sounds is a reminder that even for the purpose of the slight consideration which is all that these pages allow, a considerable adjustment of the mind is called for.非常不熟悉的声音，是一个提醒，即使为目的的轻微的考虑是，所有这些网页允许，有相当的调整，心中是所谓的。 We must, somehow, revive the memory of a world that has wholly passed away, that had disappeared, indeed, well nigh a thousand years already when Columbus and his ships first sighted the coasts of the new continent.我们必须在某种程度上，复苏的记忆中的世界，已全部去世，即已经消失，事实上，几乎是1000年，已经当哥伦布和他的船首次有远见的沿海新的大陆。
The business that brought the three hundred or so bishops to Nicaea in 325 from all over the Christian world was to find a remedy for the disturbances that had seriously troubled the East for now nearly two years.业务带来了300或使主教尼西亚在325来自全国各地的基督教世界，是要找出补救办法，为动乱，已严重困扰的东方，现在将近两年。 The cause of these disturbances was a new teaching about the basic mystery of the Christian religion.事业的这些干扰是一种新的教学有关的基本之谜基督教。
Let our expert summarise the position, and say what it was that the new leader, Arius by name, had lately been popularising, through sermons, writings, and popular hymns and songs.让我们的专家总结的立场，并且说什么，它是新领导人， arius的名称，最近已被普及，通过布道，著作，和流行的赞美诗和歌曲。 "It was the doctrine of Arianism that our Lord was a pure creature, made out of nothing, liable to fall, the Son of God by adoption, not by nature, and called God in Scripture, not as being really such, but only in name. At the same time [Arius] would not have denied that the Son and the Holy Ghost were creatures transcendently near to God, and immeasurably distant from the rest of creation. “这是学说arianism说，我们的主是一个纯粹的动物，取得了从无到有，被秋天，上帝的儿子收养，而不是由性质，和所谓的上帝在圣经，而不是作为是否真的如此，但只有在名称。在同一时间， [ arius ]不会已经否认这种说法的儿子和圣灵被动物transcendently附近的上帝，和不可估量的距离，其余的创作。
"Now, by contrast, how does the teaching of the Fathers who preceded Arius, stand relatively to such a representation of the Christian Creed? Is it such, or how far is it such, as to bear Arius out in so representing it? This is the first point to inquire about. “现在，相比之下，如何教学的父亲谁之前， arius ，相对的立场，这样一个代表性的基督教信仰？是这样的，或者有多远是这样，作为承担arius列于使代表它呢？是第一点，以询问有关。
"First of all, the teaching of the Fathers was necessarily directed by the form of Baptism, as given by our Lord Himself to His disciples after His resurrection. To become one of His disciples was, according to His own words, to be baptized 'into the Name of the Father, and of the Son, and of the Holy Ghost'; that is, into the profession, into the service, of a Triad. Such was our Lord's injunction: and ever since, before Arianism and after, down to this day, the initial lesson in religion taught to every Christian, on his being made a Christian, is that he thereby belongs to a certain Three, whatever more, or whether anything more, is revealed to us in Christianity about that Three. “首先，教学的父亲一定是由形式的洗礼，所给予我们的主自己的弟子后，他的复活。成为其中一个是他的弟子，据他自己的话说，要受洗， '到名称的父亲，和儿子，以及圣灵' ，即是到专业，到服务，一个黑社会，这些是我们的主的禁制令：和自那时以来， arianism之前和之后，下降这一天，最初的教训，在宗教教导每一个基督徒，对他作出了基督教，是他，因而属于某一个三，无论以上，或是否有任何更是暴露了我们在基督教约3 。
"The doctrine then of a Supreme Triad is the elementary truth of Christianity; and accordingly, as might have been expected, its recognition is a sort of key-note, on which centre the thoughts and language of all theologians, from which they start, with which they end."[1] “中庸，然后一个最高黑社会是小学的真相，基督教;因此，作为可能已预期，其识别是一种关键的说明，对中心的思想和语言，所有的神学家，从他们开始，与它们到底“ [ 1 ]
Examination of a chain of pre-Arian writers, from every part of Christendom, reveals that "there was during the second and third centuries a profession and teaching concerning the Holy Trinity, not vague and cloudy, but of a certain determinate character," and that this teaching "was contradictory and destructive of the Arian hypothesis."[2] And from all this literature the fact emerges that, from the beginning, "some doctrine or other of a Trinity lies at the very root of the Christian conception of the Supreme Being, and of his worship and service": and that "it is impossible to view historical Christianity apart from the doctrine of the Trinity."[3]考试的连锁前arian作家，从每一个部分，基督教，揭示了“有是在第二和第三世纪的专业和教学有关的圣公会圣三一，而不是空泛多云，但某一个确定的性格， ”和这种教学“是矛盾的和破坏性的arian假说” 。 [ 2 ] ，并从所有这文学的事实出现，从一开始， “一些学说或其他的三位一体的谎言在非常的根源，基督教的概念，该最高人民法院正在和他的崇拜和服务“ ： ”这是不可能的，以查看基督教的历史，除了从理论的圣三一“ [ 3 ]
It was round about the year 323 that the Arian crisis developed.这是一轮关于323年，该arian危机的发展。 The struggle between the advocates of the new theory and the Church authorities who stood by the tradition was to continue thence onward for a good fifty years and more.之间的斗争，提倡的新理论和教会当局谁站在传统，就是继续再向前有一个良好的五十年以上。 And now, for the first time in the history of the Church, the State intervened in what was, of itself, a dispute about belief.而现在，对于第一次在教会的历史，国家干预在什么，本身就是一个争议的信仰。 A second point to note is that the State, on the whole, sided with the innovators, and was hostile to the defenders of the traditional truth.第二点要注意的是，国家，就整体而言，片面与革新者，被敌对的维护者传统的真相。
The history of those fifty-six years (325-81), that followed the Council of Nicaea and closed with the next General Council (Constantinople I), is part of the history of both these councils.历史上那些五十六年（ 325-81 ） ，其次是安理会尼西亚和封闭，与未来总理事会（君士坦丁堡） ，是历史的一部分，这两个市政局。 And its complexity defies any summary simplification.其复杂性违抗任何概要简化。 If we turn to Newman for a clue to the meaning of it all, he will tell us that this long and stubborn struggle is nothing else than a particular passage in the conflict that never ceases between the Church and the secular power.如果我们谈谈纽曼为线索的意义，这一切，他将告诉我们，这漫长的和顽固的斗争，是什么都没有超过，特别是通过在冲突中从来没有停止之间的教会和世俗的权力。 "The same principle of government which led the emperors to denounce Christianity while they were pagans, led them to dictate to its bishops, when they had become Christians." “同样的原则，政府，而导致皇帝谴责基督教，而他们是异教徒，促使他们决定其主教，当他们已成为基督徒” 。 Such an idea as that "religion should be independent of state authority" was, in the eyes of all these princes, contrary to the nature of things.有这种想法，因为“宗教应是独立的国家权力” ，在眼中，所有这些王子，相反的性质的东西。 And not only was this conflict "inevitable," but, Newman continues, it might have been foreseen as probable that the occasion of the conflict would be a controversy within the Church about some fundamental doctrine.不仅是这场冲突“不可避免的， ”但是，纽曼继续下去，它可能已预见的作为可能之际，冲突将是一个争议，教会的一些基本原则。 Newman's last remarkable words may usefully warn us that in Church History things are not always so simple as we expect.[4]纽曼的最后显着的话，可能是有益的警示我们，在教会历史的东西，并非总是如此简单，正如我们所预料的[ 4 ]
Even the full history of a General (ie, world-wide) Council called in such circumstances, the first council of its kind--which had no precedents to guide its procedure, or to instruct the generality about the special value attaching to its decisions--even this would inevitably present difficulties to minds sixteen hundred years later; minds bred in a detailed, centuries-old tradition about the kind of thing General Councils are, and furnished with definite ideas about their nature, procedure, and authority.甚至全部的历史，一般（即，世界各地的）安理会呼吁在这种情况下，第一届理事会及其实物-这没有先例，以指导其程序，或责成有关的一般性的具有特殊价值的重视其决定-即使这种情况将不可避免地目前的困难，以头脑一千六百年后;头脑，长于斯在一份详细，数百年的传统，对于这类事情一般议会，并配有明确的思路其性质，程序性和权威性。
But we are very far from possessing anything like a full history of this first Council of Nicaea.但我们很远，从藏有什么像一个充分的历史，这第一届理事会尼西亚。 Of any official record of the day-today proceedings--the acta of the council--there is no trace.任何官方的纪录，一天-今天的诉讼-学报的安理会-有没有得无影无踪。 The earliest historians, from whose accounts our knowledge must derive, were in large measure partisan writers.最早的历史学家，从他们的帐户我们的知识，必须从中，在很大程度上是党派的作家。 And of the two writers who were present at the council, the one who was a historian[5] was an ally of the heretics and the quasi-official panegyrist of the emperor Constantine who called the council; and the other,[6] though he has much indeed to say about the council, does not anywhere profess to be writing a record of its acts.和两位作家谁出席了会议，谁是历史学家[ 5 ]是一个盟友的异端和半官方的panegyrist的皇帝君士坦丁谁所谓的安理会和其他， [ 6 ]虽然他有很多确实的话，安理会没有任何自称要以书面形式记录其行为。
Nowhere, of course, is our knowledge of the history of these first centuries of the Church anything like so complete as is our knowledge of, let us say, any part of it during the last eight or nine hundred years.行不通的，当然是我们的知识的历史，这些第一世纪的教会任何像这样完整的作为是我们的知识，让我们说，任何部分，它在过去的8或九百年。 In the matter of Nicaea, as in other questions, scholars are still disputing-- and not on religious grounds--whether, for example, certain key documents were really written by the personages whose names they bear.在这件事尼西亚，正如在其他问题，学者们仍然争执-而不是基于宗教理由-无论是，举例来说，某些关键文件，真的写的人士他们的名字，他们承受的。 About the details of the history of all these early councils, because of the insufficiency of our information, there is inevitably much confusion, great obscurity.有关的细节的历史，所有这些早期的议会，因为不足，我们的资料，有多少是无可避免的混乱，伟大的默默无闻。 Yet there are compensations for those who study it.但有补偿，对于谁进行研究。 "History does not bring clearly upon the canvas the details which were familiar to the ten thousand minds of whose combined movements and fortunes it treats. Such is it from its very nature; nor can the defect ever fully be remedied. This must be admitted . . . still no one can mistake its general teaching in this matter, whether he accept it or stumble at it. Bold outlines, which cannot be disregarded, rise out of the records of the past, when we look to see what it will give up to us: they may be dim, they may be incomplete, but they are definite; there is that which they are not, which they cannot be."[7] “历史不会带来清楚后，画布上的细节，其中熟悉到10000的头脑，其结合运动和财富，它对待。例如，它是由本身的性质，也不能缺损以往任何时候都充分予以纠正。这必须承认。 。 。仍然没有人可以错误的，其一般教学在这件事，他是否接受或蹒跚在它。大胆的概述，不能无视，崛起出来的纪录，过去，当我们看，看看它会放弃给我们：他们可能是暗淡，他们可能会不完整，但他们一定有，是他们所不能，因为他们是不可能的。 “ [ 7 ]
The state, or political society, in which the Arian troubles arose and developed was that which we know as the Roman Empire.国家或政治社会，在其中arian麻烦出现和发展是我们知道，由于罗马帝国。 This state, for its inhabitants, was one and the same thing as civilisation, and not surprisingly.这种状况，其居民，是同一个东西文明，并不奇怪。 As the accession of Constantine to the sole rulership, in 324, found the empire, so it had endured for three hundred years and more.作为加入君士坦丁，以唯一的统治，在324 ，发现帝国，所以它已经历了为三百年以上。 History does not record any political achievement even remotely parallel to this.历史不会记录任何政治成果，甚至远端平行这一点。 For the empire took in, besides Italy, the whole of Europe west of the Rhine and south of the Danube and also the southern half of the island of Britain.为帝国所采取的，除了意大利，整个欧洲西部的莱茵河和南部的多瑙河和南部也有一半的岛屿英国。 In the east it included the whole of the modern state we call Turkey, with Syria also, Palestine, and Egypt, and the lands on the southern shore of the Mediterranean westward thence to the Atlantic.在东部地区，它包括了整个现代国家，我们呼吁土耳其，叙利亚还，巴勒斯坦和埃及，与地政对南海岸的地中海向西再以大西洋。
Races as varied as the peoples who today inhabit these lands, with just as little to unite them naturally, lived then for some four hundred years under the rule of the emperors, with a minimum of internal disturbance and in almost entire freedom from foreign war.赛事不同，作为人民的谁今天居住在这些土地上，正如很少，团结他们，自然，生活，然后为一些四百年的统治下，皇帝，最低内部的干扰和在几乎整个免于外国的战争。 The stresses and strains of the internal life of the empire were, of course, a constant menace to this marvellous unity.该压力和紧张的内部生活的帝国，当然，不断的威胁，这壮美的团结。 The supreme ruler, with whom lay the fullness of legislative power, who was the final judge in all lawsuits, and the head of the national religion, was the ruler because he was the commander in chief of the army: his very title imperator, which we translate "emperor," means just this.[8] And for the imperator, it was one of the chief problems of government to maintain his military prestige with the vast armies.最高统治者，与谁奠定了丰满的立法权，谁是最后的法官在所有的诉讼，以及头部的国家宗教，是统治者，因为他是指挥官，在行政的军队：他非常的标题统帅，我们翻译“皇帝”是指仅此。 [ 8 ] ，并为统帅，这是一个行政的问题，政府，以维持他的军事威望，与广大军队。 No man could long rule the Roman world who did not first hold the legions true to himself by his own professional worth.没有人能长期统治罗马世界谁没有第一次举行军团真正的自己，由他自己的专业价值。 All the great rulers who, in the course of these four centuries, developed and adapted and reformed the complex life of the state, its finances, its law, its administration, were in the first place great soldiers, highly successful generals: Trajan, for example, Hadrian, Septimius Severus, Decius, Diocletian.所有伟大的统治者谁，在这个过程中这四个世纪以来，发达国家和适应和改革的复杂生命的国家，其财政状况，它的法律，其政府当局，被摆在首位，伟大的战士，非常成功的将领：图拉真，举例来说，哈德良， septimius塞维鲁，德西乌斯，戴克里先。
And Constantine, the first emperor to abandon the pagan religion and to profess himself a Christian, stood out to his own generation primarily as a highly successful soldier, triumphant in a series of contests with rivals for the supreme place.和君士坦丁，第一皇帝放弃异教的宗教和自称自己是一个基督徒，站出来为自己的一代，主要是作为一个高度成功的士兵，胜利在一系列的竞赛，与竞争对手的最高的地方。 Such wars, fights between rival generals for the imperial throne, were the chief curse of Roman political life, and especially so in what we reckon as the third century, the century in the last quarter of which Constantine himself was born.这样的战争，打斗之间的对手将军为帝国的宝座，被行政诅咒罗马的政治生活中，尤其是在什么我们估计，作为第三个世纪在最后一个季度，其中君士坦丁亲自出生。 He would have been a little boy of nine or ten when the great Diocletian became emperor in 284, who, to put an end to these suicidal wars, immediately associated another soldier with himself, as joint emperor, the one to rule the East, the other the West.他将已一个小男孩的九或十时，伟大的戴克里先成为皇帝在284 ，谁，以杜绝这些自杀的战争，立即联系的另一名士兵与自己，作为联合皇帝，一治东，其他西方国家。 In 293 Diocletian took this devolution of power a step further With each emperor there was now associated a kind of assistant emperor, with the title of Caesar, the actual ruler of allotted territories and destined to be, in time, his principal's successor.在293戴克里先采取了这一权力下放的一个步骤，进一步与每一个皇帝各有现在有相关的一种助理天皇，与标题凯撒，实际统治者的分配领土和注定要，在时间，其主要的继任者。 The soldier chosen in 293 as the first western Caesar was Constantine's father, Constantius, commonly called Chlorus (the Pale) from his complexion.这名士兵选择在293作为第一个西方凯撒被君士坦丁的父亲，康斯坦丘斯，俗称chlorus （苍白）由他的肤色。 His territory was the modern countries of Portugal, Spain, France, Belgium, and England.他的领土，是现代国家的葡萄牙，西班牙，法国，比利时和英格兰。
These details of political reorganisation have a direct connection with our story.这些细节的政治重组有直接的连接与我们的故事。 The reader knows--who does not?--that one feature of the history of this Roman state was its hostility to the Christian religion Scarcely a generation went by without some serious persecution.读者知道-谁不？ -即一个特点的历史，这是罗马国家的敌意，以基督教几乎一代人前往，没有一些严重的迫害。 And Diocletian ended his reign with the most dreadful persecution of all (303).和戴克里先结束他的统治与最可怕的迫害所有（ 303 ） 。 This was largely due to the influence of his colleague, the Caesar, Galerius who, in 305, was to succeed him as emperor in the East.这主要是由于影响他的同事，凯撒，加利流谁，在305 ，要取得成功，他作为皇帝在东部地区。 And of all the territories, it was Egypt that provided most of the victims in the eight years the terror lasted--Egypt which was to be the principal scene of the Arian troubles and, par excellence, of the Catholic resistance to them.和所有的领土，这是埃及提供了大部分的受害者，在八年的恐怖，历时-埃及，这是必须的主要场景的a rian的麻烦和，出类拔萃的，天主教的阻力。 In the West the persecution was, by comparison, mild, and in the domains of Constantius Chlorus there was no persecution at all.在西方国家的迫害是，相比之下，温和的，并且在网域的康斯坦丘斯chlorus不存在迫害，在所有。 This emperor's personal religious history, and his attitude towards the Christian religion, is full of interest.这皇帝的个人历史，宗教，和他的态度，基督教，充满了兴趣。 His views were also the views of his son Constantine, and they perhaps provide a clue to the strange and baffling story, not only of the long successful Arian defiance of the decisions of the Council of Nicaea, but of that first Christian emperor's seeming unawareness of the defiance.他的意见也有意见，他的儿子康斯坦丁和他们也许提供了线索，以奇怪的和令人费解的故事，不仅长期成功arian无视安理会的决定尼西亚，但首先基督教皇帝的似乎不知道的蔑视。
Constantine's own character is, of course, an element of the first importance in the history of the council he convoked; and so also is the kind of thing which his "conversion" to Christianity was, some twelve years before the Arian problem arose.康斯坦丁自己的性格，当然是一个要素第一的重要性，在安理会历史上，他召集;等，也是种东西，他的“转换”基督教是，一些十二年前arian的问题出现。 At the time of the council he was nearing his fiftieth year, and he had been emperor for almost twenty.在时间的安理会，他已接近他的第五十一年，他已皇帝差不多20 。 History seems to reveal him as intelligent indeed, but passionate and headstrong; a bold campaigner and, as an administrator, "magnificent" in the Aristotelian sense.历史似乎显示他的智能，确实，但激情和Headstrong公司;一个大胆的运动，作为管理员， “宏伟”在亚里士多德意义。 That is to say, he loved great schemes, supported them always with princely generosity, improvised readily, and delighted to dazzle by the scale of his successes.这就是说，他爱的伟大计划，支持他们始终与princely慷慨，简易容易，并高兴地太泽由规模，他的成就。 It was a natural part of the character that he was ambitious, confident of success, and--a less obvious trait--his ambition was linked with a "mystical" belief that he was destined to succeed, and a sure, if confused, notion that the heavenly powers were on his side.这是一个自然的一部分的性质，他是雄心勃勃，信心是成功的， -一个不太明显的特质-他的野心是联系在一起的一个“神秘”的信念，他是注定要取得成功，和一个肯定的是，如果混淆，概念，即天上的权力，对他身边。 Be it remembered here, once more, that this man was omnipotent in public affairs, as no ruler has been even in the recent revolutions of our own time; for the Roman emperor's omnipotence was universally accepted by his millions of subjects as his right, as something belonging to the very nature of things.无论是怀念在这里，再一次，这名男子是万能的，在公共事务，因为没有任何的统治者，一直，甚至在最近的革命，我们自己的时间;罗马皇帝的全能被普遍接受的，他以百万计的科目，作为他的权利，正如一些属于非常自然的事情。
It is less easy to say exactly what Constantine knew or believed about the religion of Christ, twelve years after he had, as emperor, publicly made it his own.这是不容易说，正是君士坦丁知道或相信有关基督宗教，十二年后，他曾作为天皇，公开了他自己。 Certainly it would be a gross error to consider the business of his mystical dream on the eve of his victory at the Milvian Bridge (312), that made him supreme master of the West, as parallel to what happened to St. Paul on the road to Damascus.当然，这将是一个严重的错误考虑的业务，他神秘的梦想前夕，他的胜利在milvian桥（ 312 ） ，这使他无上师世界的西方，作为平行所发生的事情，往圣保禄在道路上到大马士革。 His own personal religion at the time was that of his pagan father, the cult suddenly promoted to the supreme place as the official religion about the time that Constantine was born, by the then emperor, Aurelian (269-75).他个人的宗教的时间是他的异教的父亲，邪教突然晋升到最高的地方，作为官方宗教，约的时间，君士坦丁出生，由当时的皇帝， aurelian （ 269-75 ） 。 This was the cult of Sol Invictus (the Unconquered Sun), the worship of the divine spirit by whom the whole universe is ruled, the spirit whose symbol is the sun; a symbol in which this spirit in some way specially manifests itself.这是邪教溶胶invictus （ unconquered孙） ，崇拜神的精神，由谁来整个宇宙的统治，精神的象征，是太阳;的象征，在这个精神在一些特别的方式显露出来。 Under Aurelian this cult was organised with great splendour.根据aurelian这个邪教是有组织的伟大与荣光。 The temple of the Sun which he built at Rome must have been one of the wonders of the world.庙的太阳，他建在罗马签署的，必须是被一个奇妙的世界。 Aurelian's coins bear the inscription The Sun is the Lord of the Roman Empire. aurelian的硬币承担的题词太阳是上帝的罗马帝国。 The whole cult is penetrated with the idea that there is a single spirit who is supreme, with the idea of an overruling divine monarchy.整个邪教是与侵入的想法是有一个单一的精神，谁是最高权力机构，与构思，推翻一神的君主立宪制。 Moreover, the cult was in harmony with a philosophical religion steadily growing, in the high places of the administration, throughout this same century, the cult of Summus Deus--the God who is supreme.此外，邪教是在和谐的哲学与宗教稳步增长，在高的地方当局，在整个这一相同的世纪，邪教summus deus -上帝谁是最高权力机构。
Constantine's father remained faithful to this cult of Sol Invictus even when his seniors, Diocletian and Maximian, reverted to the old cults of Jupiter and Hercules.君士坦丁的父亲仍然忠实于这个邪教溶胶invictus ，甚至当他的上司，戴克里先和玛西缅，回复到旧的邪教木星和大力士。 And once Constantine--no more than Caesar on his father's death (306)--felt himself really master in the West, Hercules and Jupiter disappeared from his coinage, and Sol Invictus was restored, while the official panegyrics laud "that divine spirit which governs this whole world."一旦君士坦丁-不超过凯撒对他父亲的死亡（ 3 06） -觉得自己真正掌握在西方，大力士和木星消失，从他的硬币，和溶胶in victus恢复，而官方pa negyrics赞扬“神的精神执政的这整个世界“ 。 This in 311.在这311 。
What Constantine gathered from his famous dream in September 312 was that this supreme divinity was promising him salvation in this military crisis, had despatched a messenger to assure him of it and to tell him how to act, and that this messenger was Christ, the God whom the Christians worshipped, and that the badge his soldiers must wear was the sign of Christ, the cross.什么君士坦丁聚集在从他的著名的梦想，在9月312的是，这个最高神是大有希望的，他在这救亡的军事危机，曾派遣使者向他保证，并告诉他如何行动，并认为这信使是基督，上帝其中基督徒崇拜，以及徽章，他的士兵必须佩戴的是基督的迹象，两岸。 He did not, on the morrow of his victory, ask for baptism, nor even to be enrolled as a catechumen.他没有上，明天他的胜利，要求的洗礼，甚至也不须登记作为一个catechumen 。 Constantine was never so much as even this.君士坦丁从来没有这么多，因为即使这一点。 And not until he lay dying, twenty-five years later, was he baptised.而不是直到他弥留之际，二十五年后，他受洗礼。
It was, then, an all but uninstructed, if enthusiastic, convert who now, with all the caution of an experienced politician, set his name to the Edict of Milan ( 313 ), set up the Christian religion as a thing legally permissible, endowed its chief shrines with regal munificence, showered civic privileges, honours, and jurisdiction on its bishops, and even began the delicate task of introducing Christian ideas into the fabric of the law.据，那么，一所有，但uninstructed ，如果热情，转换谁，现在，所有的谨慎一名经验丰富的政治家，他的名字成立，以该法令的米兰（ 313 ） ，成立了基督教作为一个事，法律上是允许的，得天独厚的其行政神社与富豪munificence ， showered公民的特权，荣誉，并在其管辖范围内的主教们，甚至开始了微妙的任务引进基督教思想统一到织物的法律。 It was an all but uninstructed convert who, also, in these next ten years--and in the turbulent province of Africa--plunged boldly into the heat of a religious war, the Donatist Schism, with the instinctive confidence that his mere intervention would settle all problems.这是一个所有，但uninstructed转换谁，此外，在这些未来十年-在湍流省的非洲-大胆地投身到激烈的宗教战争，多纳图派的分裂，与本能的信心，他只是将干预解决所有问题。 Between the truce with the Donatists, 321, and the appearance of Arius in Egypt the interval is short indeed.之间的休战与多纳徒， 321 ，外观和arius在埃及的间隔很短。 What had Constantine learned from the Donatist experience?什么君士坦丁据悉，从多纳图派的经验？ What had it taught him about the kind of thing the divine society was in which he so truly believed?了什么，这教他关于种的事神的社会是他在其中，使真正相信呢？ Very little, it would seem.很少，这似乎是。
The great see of
Alexandria in Egypt, of which Arius was a priest had for many years before his
appearance as a heretic been troubled by
schism.伟大见的亚历山大在埃及，其中arius是一名牧师曾多年之前，他的出现，作为一个邪教组织一直困扰裂。 One of the suffragan bishops--Meletius
by name--had accused his principal of giving way during the persecution; and,
declaring all the bishop of Alexandria's acts invalid, had proceeded to
consecrate bishops in one place after another, in opposition to
him.其中的suffragan主教-m
eletius的名字-曾指责他的主要提供方式，在迫害;和，宣布所有的主教亚历山德里亚的行为无效，已着手co
nsecrate主教在一个地方后，另一，在反对他。
Nor did Meletius cease his activities
when this particular bishop of Alexandria
died.也没有meletius停止他的活动时，这尤其是主教亚历山德里亚死亡。 In many places there were soon two sets
of Catholic clergy, the traditional line and the "Meletian"; the confusion was
great and the contest bitter everywhere, the faithful people as active as their
pastors.在许多地方，有尽快两套天主教神职人员，传统的路线和“ meletian ”
;混淆是伟大和竞赛的痛苦，到处忠实人民的积极作为他们的牧师。 "It was out of the Meletian schism that
Arianism was born and developed," one historian[9] will tell us.
“这是出于对meletian裂认为arianism出生和发展， ”一个历史学家[ 9 ]会告诉我们。 Arius had been a "Meletian" in his
time, but the new bishop, Alexander, had received him back and had promoted him
to an important church. arius已“ meletian ，
”在他的时间，但新主教，亚历山大，已收到他的背部和促进了他一个重要的教会。 And here his learned eloquence and
ascetic life soon gave his novel teaching as wide publicity as he could
desire.在这里，他学到的口才和苦行的生活，尽快给他的小说教学，广泛宣传，因为他可以愿望。
The bishop's first act, as the news spread, was to arrange a public disputation.新辅理主教的第一法，由于消息传出，被安排一个公共的争议。 In this Arius was worsted.在这arius是精纺。 He next disobeyed the bishop's natural injunction to be silent, and began to look for support outside Egypt.他明年不服从主教的自然禁制令，保持沉默，并开始寻求支持，在埃及以外。 Meanwhile the bishop called a council of the hundred bishops subject to his see; ninety-eight voted to condemn Arius; and his two supporters, along with a handful of other clerics were deposed.同时，主教被称为安理会的100主教受到他见; 98投赞成票谴责arius ;及他的两名支持者，随着少数其他神职人员被废黜。 Arius fled to Palestine, to an old friend generally regarded as the greatest scholar of the day, Eusebius, the bishop of Caesarea. arius逃亡到巴勒斯坦，老朋友，一般被视为最伟大的学者，一天，尤西比乌斯，主教撒利亚。 And from Caesarea the two began a vast correspondence to engage the support of bishops expected to be friendly to the cause, as far away as the imperial capital, Nicomedia.从该撒利亚两国开始了广大函授从事的支持，主教团预计将在友好的事业，远在帝国首都，尼克摩底亚。
Already there was a bond between Arius and many of those to whom he wrote.已经有一个债券之间的arius和许多这些人，他写道。 They like himself were pupils of the same famous teacher of the last generation, Lucian of Antioch, whose school--and not Alexandria--was the real birthplace of this new theological development.他们喜欢自己被学生相同的老师，著名的上一代，卢西安的安提阿，他们的学校-而不是亚历山大-是真正的诞生地，这一新的神学思想建设的发展。 And Arius could address such prelates as "Dear Fellow-Lucianist."和arius可以解决这些主教为“亲爱的同胞- lucianist ” 。 Of all those to whom he now wrote, none was so important as a second Eusebius, the bishop of the imperial city itself, and a possible power with the emperor through his friendship with Constantine's sister, the empress Constantia, consort of the eastern emperor, Licinius.所有这些人现在他写道，没有那么重要，作为第二尤西比乌斯，主教帝国城市本身，以及可能的权力与皇帝通过他的友谊与君士坦丁的妹妹，慈禧constantia ，的CONSORT的东部皇帝， licinius 。 The Lucianist bishop of Nicomedia rose to the occasion, "as though upon him the whole fate of the Church depended," the bishop of Alexandria complained.该lucianist主教尼克摩底亚上升到之际， “虽然后，他整个的命运，取决于教会”的主教亚历山大抱怨。 For Eusebius, too, circularised the episcopate generally and summoned a council of bishops, and they voted that Arius should be reinstated, and wrote to beg this of the bishop of Alexandria.为尤西比乌斯，也circularised该主教普遍和召见安理会的主教，他们投反对票认为， arius应予以恢复，并写信给乞求这主教亚历山大。
Arius' bishop, meanwhile, had been active also. arius '主教，同时，一直积极也。 We know of seventy letters which he wrote to bishops all over the Christian world; amongst others to whom he wrote was the pope.我们知道70的信件，他写信给主教，所有超过基督教世界;当中的其他人，他写道是教宗。 And since all these episcopal letters were copied and passed round, made up into collections and, as we should say, published, the whole of the East was soon aflame, fighting and rioting in one city after another.而且由于所有这些主教信，复制，并通过全方位，取得了起来集合，正如我们应该说，出版，整个东很快aflame ，战斗和骚乱，在一个城市接一个。 Few indeed of these enthusiasts could have understood the discussions of the theologians, but all grasped that what Arius was saying was that Christ was not God.数确实这些爱好者可以理解的讨论的神学家，但都掌握了什么arius是说的是，耶稣是不是上帝。 And if this were so, what about the saving death on the Cross?如果是这样的话，有什么关于节约死在十字架上？ And what was sinful man to hope for when he died?什么是罪孽深重的男子，以希望为逝世时，他的呢？ When the bishop of Alexandria stigmatised his rebellious priest as Christomachos (fighter against Christ), he clinched the matter in such a way that all, from the Christian emperor to the meanest dock hand in the port, must be personally interested, and passionately.当主教亚历山大耻辱，他的叛逆牧师作为christomachos （战机对基督的） ，他的表现这件事这样一种方式，从基督教皇帝向meanest船坞，另一方面在港口，必须经其亲自兴趣，和激情。
During these first months of agitation Constantine had, however, other matters to occupy him, and, to begin with, the agitation was none of his business.在这些头几个月搅拌君士坦丁了，不过，其他事项占据他，并首先，搅拌是没有他的业务。 At the moment when the great movement began, none of the lands affected came under his jurisdiction.在现阶段，当伟大的运动开始，没有土地的影响下，来到他的管辖范围。 But in that same year, 323, war broke out between himself and his eastern colleague, his brother-in-law, Licinius.但在同一年， 323 ，战争爆发之间的本人和他的东区的同事，他的姐夫， licinius 。 In July 324 Constantine, invader of Licinius territory, defeated him heavily at Adrianople, and in September he gained a second victory at Chrysopolis.[10] Later Licinius was put to death.在7月324君士坦丁，侵略者的licinius领土，打败了他大量在阿德里安堡，并在9月，他获得了第二场胜利，在chrysopolis 。 [ 10 ]稍后licinius有人向死亡。 When the victor entered his new capital in the ensuing weeks, there was in his household a Spanish prelate who had dwelt with Constantine for some years now, Hosius, bishop of Cordova.当胜利者进入他的新的资本在随后的几个星期，还有在他的居住区一家西班牙主教谁曾详述与君士坦丁一些年来，侯休斯，主教科尔多瓦。 It was to him that Constantine, with the new Arian crisis confronting him, now turned.这是对他说，君士坦丁，与新arian面临的危机，他现在拒绝。
Arius, by now, had returned to Alexandria, fortified with the vote of the council at Nicomedia and of a second (more peremptory) council at Caesarea, to demand the decreed reinstatement. arius ，截至目前，已返回亚历山大，强化与表决安理会在尼克摩底亚和第二个（更强制性）会在该撒利亚，要求复职的命令。 His arrival, and the campaign of propaganda now launched, set the whole city ablaze.他的到来，以及运动的宣传，现在推出的，集全市点火焚烧。 And Constantine despatched Hosius to make a personal investigation of the affair.和君士坦丁寄发侯休斯作出个人的调查研究的事。 When he returned to make his report, Alexander and Arius soon followed.当他返回，使他的报告中，亚历山大和arius尽快其次。 The crisis next moved to the third great city of the empire, Antioch.危机在明年迁移到第三个伟大的城市的帝国，安提阿。 The bishop there had recently died, and when the fifty-six bishops subject to Antioch came in from Palestine, Arabia, Syria, and elsewhere to elect a successor (January 325, probably), they took the opportunity to notice the Arian development.主教有最近死亡，当56主教受到安提来在巴勒斯坦，阿拉伯，叙利亚，和其他地方选出一名继任者（一月325 ，大概） ，他们借此机会，请注意arian发展。 All but unanimously (53-3) they condemned the new teaching, and excommunicated--provisionally--the three dissidents.所有，但一致（ 53-3 ） ，他们谴责了新的教学，并excommunicated -暂时-三持不同政见者。 One of these was the bishop of Caesarea.其中之一是主教撒利亚。
And now, sometime in the early spring of 325, it was decided to summon a council representative of all the bishops in the world.现在，在某个初春的325 ，这是决定传召理事会代表所有的主教们在世界上。 Who was it that first put out this grandiose, if simple, plan?谁是它第一次提出的这一宏伟的，如果简单，计划？ We do not know.我们不知道。 Within a matter of months--not indeed simultaneously, but with impressive nearness in time--councils had been held at Alexandria, Antioch, Caesarea, Nicomedia, in which a good half of the bishops of the East must have taken part, ie, a good proportion of the vastly more numerous half of the entire episcopate.内部的事，几个月-不确实的同时，但令人印象深刻的贴近，在时间-议会已举行的亚历山大，安提阿，该撒利亚，尼克摩底亚，在其中一个很好的一半的主教东必须采取的部分，即一个良好的比例大大多一半的整个主教。 Whoever it was to whom the idea of a council of the Christian universe first occurred, it was Constantine who decided it should be held, and who chose the place and sent out the invitations to the bishops, offering to all free passage in the imperial transportation service.谁是谁的想法一会，基督教宇宙中第一次发生，这是君士坦丁谁决定应该举行，谁选择的地点和发出邀请的主教们，提供所有的自由通行，在帝国运输服务。
The council opened, in the imperial summer palace at Nicaea,[11] May 20, 325, with something over three hundred bishops present, the vast bulk of them from the Greek-speaking lands where the trouble was raging, Egypt, Palestine, Syria, and Asia Minor.安理会开放，在帝国颐和园在尼西亚， [ 11 ] 5月20日， 325 ，与一些超过300主教目前，绝大部分他们从希腊为母语的土地麻烦肆虐，埃及，巴勒斯坦，叙利亚，和小亚细亚。 But there were bishops also from Persia and the Caucasus, from the lands between the Danube and the Aegean, and from Greece.但也有主教，也从波斯和高加索地区，从土地之间的多瑙河和爱琴海，以及来自希腊。 There was one from Africa and one from Spain, one from Gaul and one from Italy, and since the great age of the Bishop of Rome forbade his making the journey he was represented by two of his priests.有一位来自非洲，一个来自西班牙，一名来自高卢和一个由意大利，并自伟大时代的罗马的主教禁止他作出的征途上，他代表了他的两名神父。
Eusebius of Caesarea who has described the great moments of the council was evidently moved, as we too may be, by his recollection of the scene when, the bishops all assembled in the great hall of the palace, some of them lame and blind from the tortures undergone in the persecutions, the Christian master of the whole Roman world entered, robed in scarlet and gold, and before taking his place at the throne, bade them be seated.尤西比乌斯的撒利亚谁曾形容伟大的时刻，安理会明显动议，因为我们太可能，他回忆现场时，所有的主教们聚集在人民大会堂，故宫，他们有些跛，盲，从折磨经历，在迫害，基督教的主人，整个罗马世界进入，红袍在猩红热和黄金，之前他在宝座，八德他们坐下。 Constantine came with a minimum of pomp, and in his brief address he did no more than welcome the bishops, exhort them to peaceful conference, and admit that the spectacle of "sedition" within the Church caused him more anxiety than any battle.君士坦丁来最低轻车简从，在他简短的讲话，他没有多表示欢迎主教，劝告他们和平会议，并承认这壮观的“煽动叛乱”教会，使他更加焦虑，比任何战役。
The little we know of the actual history of the council is soon told.小我们知道实际的历史，安理会是尽快告诉。 The theology of Arius was condemned unanimously--though he is said to have had twenty-two supporters among the bishops.神学arius谴责一致-尽管他是说有0 2年的支持者之间的主教。 But if it was a simple matter for the episcopate to testify to its belief that the Divine Word was truly God, it was less easy to agree about the best way to phrase a declaration of this faith, ie, to construct a statement to which no subtlety could give a heretical Arian meaning also.但如果这是一件简单的事，为主教，以证明其信念，即神圣的字是真正的上帝，这是不容易同意有关的最佳途径词组，宣告了这个信念，即兴建了一项声明，其中没有微妙的，可以给予一个邪教arian的含义也。 One section of the bishops was anxious that no terms should be used which were not already used in Scripture.一节的主教们急于没有条款应采用其中尚未使用的经文。 But the Scriptures had not been written for the purpose of confuting philosophically minded heretics.但经文没有得到书面为目的的confuting哲学头脑异端。 It was now necessary to say that the accepted Scripture meant just "this" and not "that" as well.它现在有必要指出，接受经文的意思只是： “这”而不是“说” 。 And if this were to be accomplished, the technique must be adopted of coining a special word for the purpose.如果是这样的工作需要完成，技术必须采取的铸币一个特殊字作此用途。
The statement as
the council finally passed it--the creed of the council of Nicaea--states: "We
believe . . . in one Lord Jesus Christ, the son of God, born of the Father, the
sole-begotten; that is to say, of the substance of the Father, God from God,
Light from Light, true God from true God; born, not made, consubstantial with
the Father [in the Greek original, homo- ousion toi patri], through whom all
things were made, which are in heaven and on earth . .
."[11a]声明作为安理会终于通过它-信条安理会尼西亚-国： “我们相信。。 。在一主耶稣基督，上帝的儿子，出生的父亲，唯一的- b e
gotten;这是也就是说，实质的父亲，上帝上帝，轻的轻，真实的上帝从真实的上帝;出生，没有作出，
consubstantial与父亲[在希腊的原，同质ousion布袋patri ] ，通过他们所有的东西，发了言，这是在天堂和在地球上。 。 。 “ [第11
A ]
The word
homo-ousion is the special non-Scriptural word which the council adopted to
characterise the true, traditional belief, a word it was impossible to square
with any kind of Arian theory, a test word that would always make it clear that
any Arian theory was incompatible with the Christian tradition, and which would
serve the practical purpose of preventing any further infiltration of these
enemies of Christ within the Church, and defeat any endeavour to change the
belief from
within.字同源ousion是特殊的非圣经的字，其中安理会通过的特征的真实，传统的信仰，总之，这是不可能的广场与任何种arian理论，提出了一种测试的Word总是要说清楚，任何arian理论是不相容的基督教传统，这将是实际的目的，防止任何进一步的渗透，这些敌人基督与教会，并击败任何努力改变的信念，从内部。
Who it was that proposed to the council this precise word, we do not know.是谁，是向安理会提出这一精确总之，我们不知道。 An Arian historian says it was the bishop of Alexandria and Hosius of Cordova. 1 arian历史学家说，这是主教亚历山大和侯休斯的科尔多瓦。 St. Athanasius, who was present at the council, says it was Hosius.圣亚他那修，谁是目前在安理会说，这是侯休斯。 What seems clearer is that the bishops, solidly determined that the heresy should be rooted out, were yet by no means happy about the means chosen.是什么，似乎更清晰的是，主教，扎扎实实地认定邪教，应铲除，但绝不是高兴的手段选择。 The word homoousion was known to them already.字homoousion被称为他们已经。 Since long before the time of Arius and Lucian it had a bad history in the East, as will be explained.自很久之前的时间arius和卢西安它有一个坏的历史，在东部地区，将予以解释。 But Constantine definitely declared himself in favour of the uniquely useful instrument, and the council accepted it, each bishop rising in his place and giving his vote.但君士坦丁绝对宣布自己在赞成的非常有用的工具，理事会接受了它，每个主教上升，在他的地方，并给予他的票。 Two bishops only refused their assent.两位主教不仅拒绝他们的赞同。 With Arius, and a few priest supporters, they were promptly sent into exile by the emperor's command.与arius ，和几个牧师的支持者，他们及时派出流亡由皇帝的命令。
The bishops then passed to other problems.主教团，然后通过其他的问题。 In the first place the twenty- year-old Meletian schism.摆在首位，在20岁高龄的meletian裂。 Its leaders had appealed to Constantine, and the emperor left it to the council to judge.其领导人已呼吁康斯坦丁和皇帝离开它向安理会来判断。 The bishops supported their brother of Alexandria, but offered the schismatics very easy terms, restoring Meletius himself to his see of Lycopolis.主教们表示支持他们的兄弟亚历山大，但提供了schismatics非常优惠的条件，恢复meletius自己，他看到的lycopolis 。 But he was not, ever again, to confer Holy Orders, and all those whom he had unlawfully ordained were to be reordained before again officiating.但他没有，任何时候都再次，赋予神圣的命令，所有的那些人，他曾非法祝圣被reordained之前，再次主。 Moreover they were to be subject henceforward to the true, ie, Catholic, bishop of the place.此外，他们须受从此以后，以真实，即天主教主教的地方。 Those whom Meletius had made bishops might be elected to sees in the future, as vacancies arose--always with the consent of the bishop of Alexandria, the traditional head of this extensive episcopate.那些人meletius取得了主教可能当选认为，在未来的日子，由于出现了空缺-始终征得主教亚历山德里亚，传统的首长，这广泛的主教。
A second practical problem, that had teased the eastern churches for generations, was now finally solved, viz., how the date of the Easter feast should be calculated.第二个实际问题，即曾讥讽东部教会几代人，现在终于解决，即，如何日期复活节盛宴应计算。 "All our good brothers of the East[12] who until now have been used to keep Easter at the Jewish Passover, will henceforward keep it at the same time as the Romans and you," so the bishops of Egypt announced in a letter to their people. “我们所有的好兄弟的东[ 12 ]谁，直至现在已被用来保持复活节在犹太逾越节，从此以后将保持它在同一时间，作为罗马和你” ，因此，主教们在埃及宣布了一封信给他们的人民。
Finally the
bishops promulgated twenty laws--canons--for general
observance.最后，主教们颁布了20法律-大炮-普遍遵守。 Like the solution proposed for the
Meletians they are notable for a new mildness of tone, a quality more Roman than
Oriental, it may be
said.想提出的解决办法，为meletians他们是显着的一个新的温和的语调，质量更比东方罗马，可以说。 They are, in great part, a repetition
of measures enacted eleven years earlier in the Latin council held at Arles, in
Gaul.[13]他们是，在伟大的一部分，重演的措施，颁布了十一年较早，在拉丁美洲理事会举行阿尔勒，在高卢。 [ 13 ]
Five canons deal
with those who fell away in the recent persecution.
5大炮对付那些谁下跌以外，在最近的迫害。 If any such have since been admitted to
ordination they are to be deposed.如果有任何此类以来，被接纳为协调他们是被废黜。 Those who apostatised freely--that is,
without the compulsion of fear--are to do twelve years' penance before being
admitted to Holy Communion.这些谁apostatised自由-也就是，没有强迫的恐惧-是做十二年'p e
nance前被承认神圣的共融。 If, before the
penance is completed, they fall sick and are in danger of death they may receive
Holy Viaticum.如果，前penance完成后，他们生病和有危险的死亡，他们可能会收到圣地viaticum 。
Should they then
recover they are to take place with the highest class of the penitents--those
who are allowed to hear mass, though not to receive Holy
Communion.然后，他们应该收回他们采取的地方，最高阶层的penitents -那些谁允许听到群众，虽然不接受神圣的共融。
Catechumens who fell away-- ie,
Christians not yet baptised--are to do three years' penance and then resume
their place as catechumens.慕道者谁下跌远离-即，基督教徒尚未洗礼-是做三年'p e
nance，然后恢复自己的位置，作为慕道者。 Finally, the Christians who, having
once left the army, had re-enlisted in the army of the persecutor, the lately
destroyed emperor Licinius, are to do thirteen years' penance, or less if the
bishop is satisfied of the reality of their repentance, but always three years'
penance at least.最后，基督徒谁，一旦离开了军队，已重新入伍，在军队的persecutor ，最近摧毁了天皇licinius
，是做十三年' penance ，或更少，如果主教是满意的现实，他们的悔改，但总是三年' penance最少。
There are two canons about the readmission of heretical schismatics.有两个炮，约入院邪教schismatics 。 First of all there are the remnants of the schism begun in Rome by the antipope Novatian, some seventy-five years before the council.首先，大家有残余势力的分裂开始在罗马由对立教宗诺瓦蒂安，一些75年摆在安理会面前。 Novatian was one of that fairly numerous class for whom the rulers of the Church deal far too mildly with repentant sinners.诺瓦蒂安之一，即相当众多一流的人，统治者的教会处理过于温和与忏悔的罪人。 He ended by denying that the Church had the power to absolve those who fell away in times of persecution; and his followers, self-styled "the Pure," extended this disability to all sins of idolatry, sex sins, and murder.他结束，无可否认，教会的权力，谁开脱那些远离下跌的时候，迫害;和他的追随者，自封的“纯” ，延长这项残疾所有的罪孽偶像崇拜，性别捷联惯导系统，和谋杀罪。 They also regarded second marriage as a sex sin.他们也把第二次婚姻作为一个性别单。 At this time there were many Novatians in Asia Minor, and the council offered generous terms to those who wished to be reconciled, recognising the orders of their clergy, and the dignity of their bishops, but exacting written declarations that they will regard as fellow Catholics those who have contracted a second marriage and those doing penance for apostasy.在这个时候有很多novatians在小亚细亚，和理事会提供的慷慨的条件，这些谁愿意和解，承认的命令，他们的神职人员，和人的尊严他们的主教，但严格的书面声明，他们将视为研究员天主教徒这些谁也签订了第二次婚姻和那些做penance为叛教。
To a second class of schismatics the same generosity was shown.到第二类schismatics相同的慷慨结果表明。 These were the sect that descended from the notorious bishop of Antioch, Paul of Samosata, deposed in 268 by a council of bishops, for various crimes and for his heretical teaching that there is no distinction between the three persons of the Holy Trinity.这些都是该教派认为后裔，从臭名昭著的主教安提阿，保罗的萨莫萨塔，废黜在268所一会的主教们，为的种种罪行和他的异端邪说，教学有没有区别3人，圣三一。 But these "Paulinians," so to call them, are to be rebaptised.但这些“ paulinians ， ”因此，呼吁他们，要rebaptised 。 Those who had functioned as clergy may be reordained if the Catholic bishop to whom they are now subject thinks fit.这些谁运作，作为神职人员可能reordained如果天主教会主教向他们现正受到认为合适的。
On various aspects of clerical life there are as many as ten canons.就各方面的文书生活有多达10炮。 No one is to be ordained who has had himself castrated, nor anyone only recently converted to the faith.没有人是被祝圣谁了自己阉割，也没有任何人是最近才转换为信念。 "Yesterday a catechumen, today a bishop," says St. Jerome; "in the evening at the circus and next morning at the altar; just lately a patron of comedians, now busy consecrating virgins." “昨天， catechumen ，今天主教说： ”圣杰罗姆; ： “在今晚在马戏团和第二天早上在祭坛;只是最近赞助的喜剧演员，现在忙碌的consecrating处女” 。 It is the canon itself which speaks of ordination, and episcopal consecration, following immediately on baptism.这是佳能公司本身讲统筹，主教consecration ，立即执行下列关于洗礼。 Bishops are not to ordain another bishop's subject without his consent.主教是不ordain另一个新辅理主教的主题未经他同意。 No clerics--bishops, priests, or deacons--are to move from one diocese to another.没有教士-主教，神父，或执事-是从一个教区到另一个。 Clerics are forbidden to take interest for money loans, and for this offence they must be deposed.教士被禁止采取的利息钱的贷款，并为这种罪行，他们必须被废黜。
Finally there are two canons regarding three famous sees: Alexandria, Antioch, Jerusalem.最后有两个炮，就三个著名认为：亚历山大，安提阿，耶路撒冷。 The council confirms the ancient custom that gives the bishop of Alexandria jurisdiction over the bishops of the civil provinces of Egypt, Libya, and Pentapolis.安理会确认古老的习俗，给主教亚历山大管辖权的主教们公务员省份埃及，利比亚，和pentapolis 。 And likewise the ancient privileges of the see of Antioch and of [the chief sees] of the other provinces.和同样古老的特权，该见的安提阿和[行政看到]的其他省份。 Jerusalem is a city apart, the Holy City par excellence, and although its bishop remains as much as ever the subject of the metropolitan bishop at Caesarea, he is allowed what canon 7 calls a precedence of honour, without a hint to say in what this consists.耶路撒冷是一个城市外，圣城出类拔萃的，虽然它的主教仍然很多，一如往昔的主题都会在该撒利亚主教，他是不允许有什么佳能7呼吁先例的荣誉，没有暗示说，在这构成。
All this variety of business was rapidly despatched, for the council held its final session barely four weeks after it opened, June 19, 325.这一切，不同的业务正在迅速寄发，安理会举行了最后一次会议上勉强四周后，它打开， 6月19日， 325 。
As the date all but coincided with the celebrations that marked the twentieth year of Constantine's reign, the emperor entertained the prelates at a banquet in full imperial style, and as they passed before the guards, presenting arms in salute, they asked themselves, says Eusebius, if the Kingdom of Heaven on earth had not finally come to pass.由于所有的日期，但正好与庆祝活动，这标志着第二十年的君士坦丁的统治地位，皇帝受理该主教在一个宴会上，在充分帝国作风，因为他们之前通过警卫，呈现武器在致敬，他们问自己，说尤西比乌斯，如果天国的地球上没有终于通过。
Save for the letter of the bishops of Egypt, mentioned already, and two letters of the emperor, the one general, announcing the new rule about Easter, the other telling the people of Egypt that the bishops had confirmed the traditional belief and that Arius was the tool of the devil, we know nought of what might be called "the promulgation" of the council's decisions.储存信的主教们，埃及已经提到，和两个字母的皇帝，一个一般，宣布新规则，关于复活节，其他告诉人民，埃及认为，主教们已证实，传统的信仰和arius是该工具的魔鬼，我们知道化为乌有什么可称为“颁布”安理会的决定。 But the breakup of the great gathering was by no means followed by the silence that accompanies peace perfectly attained.但解体的伟大聚会，绝非其次是保持沉默，伴随着和平的完美实现。 The real troubles had not yet begun.真正的麻烦尚未开始。
NOTES债券
1. 1 。 Newman, Causes of the Rise and Successes of Arianism (February 1872) in Tracts, Theological and Ecclesiastical, pp.纽曼，原因的崛起和成功， arianism （ 1872年2月）在域，神学和教会，聚丙烯。 103-4. 103-4 。
2. 2 。 Ibid., 116.同上， 116 。 For Newman's "examination," 103-11.为纽曼的“考试” ， 103-11 。
3. 3 。 Ibid., 112.同上， 112 。
4. 4 。 Ibid., 96, 97 for the passages quoted.同上， 96 ， 97 ，为通道，引述。
5. 5 。 Eusebius, bishop of Caesarea (?265-338).尤西比乌斯，主教撒利亚（ ？ 265-338 ） 。
6. 6 。 St. Athanasius, bishop of Alexandria ( 328-73); born ?295.圣亚他那修主教亚历山大（ 328-73 ） ;出生的呢？ 295 。
7. 7 。 Newman, The Development of Christian Doctrine, 1st ed., 1845, pp.纽曼，发展基督教学说，第一版， 1845页。 7, 5; with one sentence ("Still no one," etc.) from ibid., rev.七，五;与一句子（ “仍然没有人”等）由同上，冯智活。 ed., p.教育署。页 7. 7 。
8 A standard Latin dictionary will give as a first basic equivalent, "commander in chief." 8标准拉丁语字典将作为第一个基本相当于“指挥官在行政” 。
9. 9 。 J. Lebreton, SJ, Histoire de Eglise, edited by A. Fliche and Msgr. j.勒布雷顿，律政司司长，历史学德eglise ，编辑答：弗利什和最沉痛的哀悼。 V. Martin (henceforward referred to as F. and M.), vol.五，李柱铭（从此以后称为楼和M ） ，第二卷。 2, p. 2 ，第 343. 343 。
10. 10 。 The modern Scutari, on the Asiatic shore of the Bosporus.现代scutari ，就亚洲岸上的博斯普鲁斯海峡。
11. 11 。 A city 60 to 70 miles from Constantinople, on the Asiatic shore of the Bosporus, at the head of Lake Iznik.一个城市的60至70英里君士坦丁堡，就亚洲岸上的博斯普鲁斯海峡，在头部湖伊兹尼克。 It was about 25 miles south from the then capital, Nicomedia.这是约以南25英里的从当时的资本，尼克摩底亚。
11a.第11 A 。 Denzinger, Enchiridion, no.登青格， enchiridion ，没有。 54, prints the Greek text; Barry, Readings in Church History, p. 54 ，版画，希腊文字;巴里，读，在教会历史上，第 85, gives a translation. 85 ，给出了翻译。
12. 12 。 The word has here a special meaning as the name of the (civil) diocese of which Antioch was the chief city, Oriens: the modern Lebanon, Israel, Jordan, Syria, the coast of Turkey thence north and west for a good 200 miles with a vast territory in the interior that went beyond the Euphrates.这个词在这里有特殊的意义，因为名称的（民事）教区，其中安提阿是行政城市， oriens ：现代黎巴嫩，以色列，约旦，叙利亚，沿岸的土耳