Novatian, c.200-c.258, a Roman theologian and the first writer of the Western church to use Latin, was an early antipope.诺瓦蒂安， c.200 - c.258 ，罗马神学家和第一作者的西方教会使用拉丁语，是一个早期对立教宗。 He had himself consecrated bishop of Rome in 251 in opposition to Pope Cornelius.他自己consecrated罗马的主教在251在反对教宗利乌斯。 Novatian believed that Cornelius was too lenient toward those who had apostatized during the Decian persecution (249-50) and had then requested readmission to the church.诺瓦蒂安认为，科尼利厄斯是过于宽松，对那些谁曾apostatized期间decian迫害（ 249-50 ） ，并已要求入院，然后到教堂。 He felt that more rigorous standards of readmission should apply.他认为，更严格的标准，入院应适用。 Novatian was excommunicated, but his followers formed a schismatic sect that persisted for several centuries.诺瓦蒂安是excommunicated ，但他的追随者，形成了裂节说，持续了几百年。 Novatian himself was probably martyred in the persecution of Valerian.诺瓦蒂安自己可能是烈属，在迫害缬草。 Novatian's most important work is De Trinitate (c.250), an orthodox interpretation of early church doctrine on the Trinity.诺瓦蒂安的最重要的工作是由trinitate （ c.250 ） ，东正教的解释，早期教会的学说的三位一体。
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This began as a debate over the proper treatment which the church should accord to Christians who had denied their faith during times of persecution.这开始作为一个辩论，妥善处理，其中教会应该给予基督徒谁已否认他们的信仰时期的迫害。 In the widespread persecution under Decius, Pope Fabian was martyred in January of 250, but the church was in such dire straits that his successor was not elected until spring of 251.在广泛的迫害下，德西乌斯，教宗比恩是烈属，在1月的250 ，但教会是在这样的水深火热之中，他的继任者是不是民选，直到春天251 。 The majority vote was cast for Cornelius, who favored full acceptance of those who had lapsed in the terrible peril.多数表决，投给利乌斯，谁的最惠国待遇，充分接受那些已过去了，谁在可怕的危险。 The choice was repudiated by the clergy who had been most staunch during the persecution, and in opposition they consecrated Novatian, a Roman presbyter who was apparently already acclaimed for his important and orthodox theological work, On the Trinity.选择被推翻，由神职人员已谁最坚强的期间，迫害，和在反对他们consecrated诺瓦蒂安，罗马presbyter谁，显然已经被誉为所作的重要和东正教会的神学思想建设工作，三位一体。 Christendom was thus faced with two rival popes, each seeking support of the wider church.基督教，因此面临着两个对立的教皇，每一个寻求支持的更广泛的教会。
As each pope defended the legitimacy of his own position, the demarcation became more pronounced.由于每个教宗辩护的合法性，他自己的立场，划分变得更为突出。 Questions arose as to how the church should deal with those who had purchased from a magistrate false certificates affirming that they had offered a pagan sacrifice as over against those who had actually performed the sacrifice, a practice in which even bishops had engaged.问题出现至于如何教会应该处理这些谁购买了由裁判官虚假证书申明他们提供了异教的牺牲超过对那些谁实际上已履行了牺牲，这种做法在其中，甚至主教曾从事。 The Novatianists maintained that only God might accord forgiveness for such grievous sin, while the Cornelius party argued for a judicious use of "the power of the keys" in forgiving the lapsed after a proper period of penance.该novatianists坚持认为，只有上帝宽恕的协议可能为这种严重的单仲偕，而科尼利厄斯党的主张为一明智地利用“权力的钥匙”在原谅了失效后，一个适当的时期penance 。 Cyprian of Carthage became the major spokesman for this Catholic position of clemency.塞浦路斯的迦太基成为主要的发言人，这天主教的立场宽大处理。
He opined that salvation was impossible outside the communion of the church and that true penitents must be received back into the fold as expeditiously as possible, while Novatian and his supporters maintained that the church must be preserved in its purity without the defilement of those who had not proved steadfast.他认为，救赎是不可能的以外共融的教会和真正的penitents必须收到回复到倍，尽可能迅速地，而诺瓦蒂安和他的支持者坚持认为，教会必须保留在其纯度没有污辱这些谁了不能证明是坚定的。 They were later to go so far as to deny forgiveness for any serious offense (such as fornication or idolatry) after baptism, though pardon might be offered to those deemed near death.他们稍后去，所以就拒绝宽恕任何严重的犯罪（如婚前性行为或偶像崇拜）后的洗礼，虽然赦免可能会提供给那些被认为接近死亡。
When they were excommunicated by a synod of bishops at Rome, the Novatianists, wishing to avoid compromise and complacency with sin, established a separate church with its own discipline and clergy, including bishops.当他们excommunicated由主教会议在罗马， novatianists ，希望避免的妥协和自满，与单仲偕，设立了一个独立的教会与自己的纪律和神职人员，包括主教。 Their emphasis on purity and rigorism as well as a vehement clash of personalities drew significant support throughout the church at large, and especially from a Carthaginian presbyter named Novatus, himself at odds with Cyprian.他们强调的纯洁性和rigorism以及作为激烈的冲突，人物提请显着的支持整个教堂的大，尤其是从carthaginian presbyter命名novatus ，自己在赔率与塞浦路斯。 There was a strong following in Phrygia, especially among Montanist groups.有一种强烈的下列在phrygia ，尤其是在montanist团体。 The Novatian Church continued for several centuries and was received by the Council of Nicaea as an orthodox though schismatic group.该诺瓦蒂安教会持续了几百年，并收到由理事会尼西亚作为一个正统的，虽然裂组。 In particular its affirmation of Christ as being of one substance with the Father was applauded.特别是其肯定基督作为一个物质与父亲的掌声。 Later the sect fell under imperial disfavor, was forbidden the right of public worship, and had its books destroyed.稍后该教派下跌下，帝国disfavor ，被禁止的权利，公众崇拜，有其书籍被毁。 The majority of its members were reabsorbed into the mainstream of the Catholic Church, although the Novatian Church was an identifiable entity until the seventh century.其大部分成员被再吸收融入主流的天主教教会，虽然诺瓦蒂安教会是一个可识别的实体，直到七世纪。
RC Kroeger and CC
Kroeger钢筋混凝土kroeger和CC kroeger
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
ANF , V;
Eusebius, History of the Church, VI, VII; A Harnack, SHERK ,
VIII.心钠素，五;尤西比乌斯，教会的历史，六，七;哈纳克， sherk ，第八章。
Novatian was a schismatic of the third century, and founder of the sect of the Novatians; he was a Roman priest, and made himself antipope.诺瓦蒂安是一个裂了第三个世纪，创始人和该教派的novatians ;他是一位罗马牧师，并作出了自己对立教宗。 His name is given as Novatus (Noouatos, Eusebius; Nauatos, Socrates) by Greek writers, and also in the verses of Damasus and Prudentius, on account of the metre.他的名字作为novatus （ noouatos ，尤西比乌斯; nauatos ，苏格拉底）由希腊作家，还表现在诗的达玛斯和普顿修，对帐户的米。
Biography传记
We know little of his life.我们知道甚少，他的生命。 St. Cornelius in his letter to Fabius of Antioch relates that Novatian was possessed by Satan for a season, aparently while a catechumen; for the exorcists attended him, and he fell into a sickness from which instant death was expected; he was, therefore, given baptism by affusion as he lay on his bed.圣利乌斯在他的信中，以法比尤斯安提表示，诺瓦蒂安是撒旦所拥有的一个赛季， aparently而catechumen ;为exorcists出席了他，他陷入了疾病从哪个即时死亡预期;他，因此，鉴于洗礼，由affusion ，因为他奠定他的床。 The rest of the rites were not supplied on his recovery, nor was he confirmed by the bishop.其余的仪式没有提供关于他的复苏，也不是他证实，由主教。 "How then can he have received the Holy Ghost?" “又怎能他已收到圣灵” ？ asks Cornelius.问利乌斯。 Novatian was a man of learning and had been trained in literary composition.诺瓦蒂安是一名男子的学习，并已受过训练，在文学的组成。 Cornelius speaks of him sarcastically as "that maker of dogmas, that champion of ecclesiastical learning".科尼利厄斯说，他的讽刺，作为“制造商的教条，即冠军教会学习” 。 His eloquence is mentioned by Cyprian (Ep. lx, 3) and a pope (presumably Fabian) promoted him to the priesthood in spite of the protests (according to Cornelius) of all the clergy and many of the laity that it was uncanonical for one who had received only clinical baptism to be admitted among the clergy.他的口才所提到的塞浦路斯（ ep.中心LX ， 3 ）和一名教宗（假定菲比安） ，促进了他在神职人员尽管抗议（据利乌斯）的所有神职人员和很多的俗人，这是uncanonical为一谁只收到临床的洗礼，必须承认神职人员当中。 The story told by Eulogius of Alexandria that Novatian was Archdeacon of Rome, and was made a priest by the pope in order to prevent his succeeding to the papacy, contradicts the evidence of Cornelius and supposes a later state of things when the Roman deacons were statesmen rather than ministers.这个故事告诉eulogius的亚历山大认为，诺瓦蒂安是archdeacon的罗马，并作出了神父由教宗，以防止他的继承教宗，是自相矛盾的证据利乌斯和支撑后，国家的东西时，罗马的近律师行被政治家而非部长。 The anonymous work "Ad Novatianum" (xiii) tells us that Novatian, "so long as he was in the one house, that is in Christ's Church, bewailed the sins of his neighbours as if they were his own, bore the burdens of the brethren, as the Apostle exhorts, and strengthened with consolation the backsliding in heavenly faith."匿名的工作“的广告novatianum ” （十三）告诉我们，诺瓦蒂安， “只要他是在一个房子，这是在基督的教会， bewailed的罪过，作为他的邻居，如果他们自己的，负有负担的弟兄们，作为使徒劝告，并加强与安慰，该开倒车的在天上的信仰“ 。
The Church had enjoyed a peace of thirty-eight years when Decius issued his edict of persecution early in 250.教会享有一个和平的三十八年时，德西乌斯发表法令的迫害早在250 。 Pope St. Fabian was martyred on 20 January, and it was impossible to elect a successor.教宗圣费边社是烈属， 1月20日，这是不可能的，以选出一位继任者。 Cornelius, writing in the following year, says of Novatian that, through cowardice and love of his life, he denied that he was a priest in the time of persecution; for he was exhorted by the deacons to come out of the cell, in which he had shut himself up, to assist the brethren as a priest now that they were in danger.科尼利厄斯，以书面形式在次年，说的诺瓦蒂安，通过胆怯心理和爱戴，他的一生，他否认他是一位牧师，在时间的迫害;为他告诫由执事出来的细胞，在其中他关闭了自己，以协助兄弟，作为一名牧师，现在他们处于危险之中。 But he was angry and departed, saying he no longer wished to be a priest, for he was in love with another philosophy.但他愤怒的离开，说他不再愿意成为一名牧师，因为他在爱与另一哲学。 The meaning of this story is not clear.含义这个故事并不明确。 Did Novitian wish to eschew the active work of the priesthood and give himself to an ascetic life?没有novitian想避开的积极工作神职人员，并给予自己一苦修的生活？ At all events, during the persecution he certainly wrote letters in the name of the Roman clergy, which were sent by them to St. Cyprian (Epp. xxx and xxxvi).在所有的活动，期间受到迫害，他一定写信给在名称罗马的神职人员，被送往他们的圣塞浦路斯（ epp. xxx和XXXVI ）号决议。 The letters are concerned with the question of the Lapsi, and with the exaggerated claim of the martyrs at Carthage to restore them all without penance.信中所关注的问题，该lapsi ，并与夸大的索赔烈士在迦太基以恢复他们都没有penance 。 The Roman clergy agree with Cyprian that the matter must be settled with moderation by councils to be held when this should be possible; the election of a new bishop must be awaited; proper severity of discipline must be preserved, such as had always digtinguished the Roman Church since the days when her faith was praised by St. Paul (Romans 1:8), but cruelty to the repentant must be avoided.罗马神职人员同意塞浦路斯，这一问题必须得到解决，与温和的，由议会举行时，这应该是可能的;选举产生了新主教必须等待;适当的严重性，有纪律的，必须予以保存，如一直digtinguished罗马教会以来，天当她的信仰受到圣保禄（罗马1:8 ） ，但残酷到忏悔必须加以避免。 There is evidently no idea in the minds of the Roman priests that restoration of the lapsed to communion is impossible or improper; but there are severe expressions in the letters.有明显的不知道在人的头脑中的罗马司铎表示，恢复该失效，以共融是不可能的或不当的;但也有严重的词句在信件。 It seems that Novatian got into some trouble during the persecution, since Cornelius says that St. Moses, the martyr (d. 250), seeing the boldness of Novatian, separated him from communion, together with the five priests who had been associated with him.似乎诺瓦蒂安也陷入了麻烦，在迫害，因为科尼利厄斯说，圣摩西，烈士（四250 ） ，看到的气魄诺瓦蒂安，分居，他从共融，联同五位司铎谁已与他有联系。
At the beginning of 251 the persecution relaxed, and St. Cornelius was elected pope in March, "when the chair of Fabian, that is the place of Peter, was vacant", with the consent of nearly all the clergy, of the people, and of the bishops present (Cyprian, Ep. lv, 8-9).在开始的251迫害放宽，和圣利乌斯被选为教宗在三月， “当主持会议的费边社，这是地方彼得，是空置” ，征得几乎所有的神职人员，对人民，和主教团，目前（塞浦路斯，的EP 。低压， 8月9日） 。 Some days later Novatian set himself up as a rival pope.一些日子后洼天把自己作为对手的教宗。 Cornelius tells us Novatian suffered an extraordinary and sudden change; for he had taken a tremendous oath that he would never attempt to become bishop.科尼利厄斯告诉我们，诺瓦蒂安受到了不平凡的和突然改变;他已采取了巨大的誓言，他将绝不要试图成为主教。 But now he sent two of his party to summon three bishops from a distant corner of Italy, telling them they must come to Rome in haste, in order that a division might be healed by their mediation and that of other bishops.但现在他发出他的两个党的传召三名主教从一个遥远的角落，意大利，告诉他们，他们一定要来罗马，在匆忙，为了使记名表决可能会愈合，由他们调解及其他主教。 These simple men were constrained to confer the episcopal order upon him at the tenth hour of the day.这些简单的男子被约束赋予主教秩序后，他在第十届一天中的小时。 One of these returned to the church bewailing and confessing his sin, "and we despatched" says Comelius, "successors of the other two bishops to the places whence they came, after ordaining them."一，这些归还给教会bewailing ，并供认他的单仲偕， “我们寄发说： ” comelius ， “接班人其他两位主教向地方whence他们来后，他们祝圣” 。 To ensure the loyalty of his supporters Novatian forced them, when receiving Holy Communion, to swear by the Blood and the Body of Christ that they would not go over to Cornelius.以确保忠诚，他的支持者诺瓦蒂安强迫他们，当接收圣地共融，宣誓，由血液和基督的身体，他们不会去，以科尼利厄斯。
Cornelius and Novatian sent messengers to the different Churches to announce their respective claims.科尼利厄斯和诺瓦蒂安发出的使者，以不同的教会宣布各自的索赔要求。 From St. Cyprian's correspondence we know of the careful investigation made by the Council of Carthage, with the result that Cornelius was supported by the whole African episcopate.由St 。塞浦路斯的书信，我们知道的缜密调查所作的理事会迦太基，结果利乌斯的支持，整个非洲主教。 St. Dionysius of Alexandria also took his side, and these influential adhesions soon made his position secure.圣教士的亚历山大还了他一边，而这些有影响力的粘连，尽快作出他的立场安全。 But for a time the whole Church was torn by the question of the rival popes.但今后一个时期整个教会被拆除上述问题的竞争对手教皇。 We have few details.我们有几个细节。 St. Cyprian writes that Novatian "assumed the primacy" (Ep. lxix, 8), and sent out his new apostles to many cities to set new foundations for his new establishment; and, though there were already in all provinces and cities bishops of venerable age, of pure faith, of tried virtue, who had been proscribed in the persecution, he dared to create other false bishops over their heads (Ep. lv, 24) thus claiming the right of substituting bishops by his own authority as Cornelius did in the case just mentioned.圣塞浦路斯写道：诺瓦蒂安“假设的首要” （ ep. lxix ， 8 ） ，并派遣了他的新的使徒许多城市设置新的基础上，为他的新编制;和，虽然有已经在所有省份和城市的主教们高龄老人，纯洁的信仰心，试图凭借，谁已被取缔的迫害，他不敢要创建其他虚假的主教，他们的元首（ ep.吕， 24 ）因此，声称有权代主教由他自己的权威作为利乌斯没有在案件刚才提到的。 There could be no more startling proof of the importance of the Roman See than this sudden revelation of an episode of the third century: the whole Church convulsed by the claim of an antipope; the recognized impossibility of a bishop being a Catholic and legitimate pastor if he is on the side of the wrong pope; the uncontested claim of both rivals to consecrate a new bishop in any place (at all events, in the West) where the existing bishop resisted their authority.不可能有更惊人的证据的重要性，罗马看到比这突然的启示一集三世纪：整个教会的震撼所声称的一对立教宗;公认是不可能的主教作为一个天主教牧师和合法的，如果他是在一方的错，教宗;无争议的要求，双方竞争对手consecrate一个新的主教，在任何地方（在所有的事件，在西方国家）凡现有主教抵制他们的权力。 Later, in the same way, in a letter to Pope Stephen, St. Cyprian urges him to appoint (so he seems to imply) a new bishop at Arles, where the bishop had become a Novatianist.后来，在同样的方式，在信中向司提反，圣塞浦路斯敦促他任命（所以他似乎暗示）一个新的主教在阿尔勒，那里的主教已成为一个novatianist 。 St. Dionysius of Alexandria wrote to Pope Stephen that all the Churches in the East and beyond, which had been split in two, were now united, and that all their prelates were now rejoicing exceedingly in this unexpected peace -- in Antioch, Caesarea of Palestine, Jerusalem, Tyre, Laodicea of Syria, Tarsus and all the Churches of Cilicia, Caesarea and all Cappadocia, the Syrias and Arabia (which depended for alms on the Roman Church), Mesopotamia, Pontus and Bithynia, "and all the Churches everywhere", so far did the Roman schism cause its effects to be felt.圣教士在亚历山大写信给司提反所有教会在东部和超越，这已被一分为二，现在美国，以及所有他们的主教，现在值得庆幸的极其在这突如其来的和平-在安提阿，该撒利亚的巴勒斯坦，耶路撒冷，轮胎，老底嘉的叙利亚，跗关节和所有的教会的西里西亚，该撒利亚和所有卡帕多西亚， syrias和阿拉伯（其中靠施舍对罗马教会） ，美索不达米亚平原，庞和bithynia ， “和所有的教堂，到处“ ，直至目前为止，没有罗马分裂的原因及其影响将显现出来。 Meanwhile, before the end of 251, Cornelius had assembled a council of sixty bishops (probably all from Italy or the neighbouring islands), in which Novatian was excommunicated.同时，年底前251 ，科尼利厄斯已经召集了一个会， 60主教（可能都来自意大利，或邻近岛屿） ，其中诺瓦蒂安是excommunicated 。 Other bishops who were not present added their signatures, and the entire list was sent to Antioch and doubtless to all the other principal Churches.其他主教，谁不在场补充说，他们签字，和整个名单，被送往安提阿，并毫无疑问，所有其他的主要教堂。
It is not surpr sing that a man of such talents as Novatian should have been, conscious of his superiority to Cornelius, or that he should have found priests to assist his ambitious views.这不是surpr唱，一名男子这样的人才，作为诺瓦蒂安应该已经意识到他的优势，科尼利厄斯，或认为他应该已经找到神父，以协助他雄心勃勃的意见。 His mainstay was in the confessors yet in prison, Maximus, Urbanus, Nicostratus, and others.他的主体是在confessors然而，在监狱， Maximus ，为urbanus ， nicostratus ，和其他人。 Dionysius and Cyprian wrote to remonstrate with them, and they returned to the Church.狄奥尼修斯和塞浦路斯写信给remonstrate与他们，和他们归还给教会。 A prime mover on Novatian's side was the Carthaginian priest Novatus, who had favoured laxity at Carthage out of opposition to his bishop.总理提出对洼天的一边是carthaginian神父novatus ，谁赞成松弛在迦太基出来反对他的主教。 In St. Cyprian's earlier letters about Novatian (xliv-xlviii, 1), there is not a word about any heresy, the whole question being as to the legitimate occupant of the place of Peter.在圣塞浦路斯刚才的信约诺瓦蒂安（四十四-四十八， 1 ） ，不存在闭口不谈任何异端，整个问题被以合法主人的地方，彼得。 In Ep.在的EP 。 li, the words "schismatico immo haeretico furore" refer to the wickedness of opposing the true bishop.李，改为“ schismatico immo haeretico阿马飞” ，是指该邪恶反对的真正的主教。 The same is true of "haereticae pravitatis nocens factio" with Ep.同样如此， “ haereticae pravitatis nocens factio ”的EP 。 liii. liii 。 In Ep.在的EP 。 liv, Cyprian found it necessary to send his book "De lapsis" to Rome, so that the question of the lapsed was already prominent, but Ep.丽芙，塞浦路斯发现有必要向他的著作“时点lapsis ”到罗马，所以这个问题的过去了，已经突出，但的EP 。 lv is the earliest in which the "Novatian heresy" as such is argued against.吕是最早在其中“诺瓦蒂安邪”等是反对。 The letters of the Roman confessors (Ep. liii) and Cornelius (xlix, 1) to Cyprian do not mention it, though the latter speaks in general terms of Novatian as a schismatic or a heretic; nor does the pope mention heresy in his abuse of Novatian in the letter to Fabius of Antioch (Eusebius, VI, xliii), from which so much has been quoted above.信罗马confessors （ ep. LIII ）号结论和科尼利厄斯（ xlix ， 1 ）塞浦路斯不提它，尽管后者说，在一般条款诺瓦蒂安作为一个裂或一邪教，也不教宗提到异端，在他的滥用对洼天在信中向法比尤斯的安提阿（尤西比乌斯，六， XLIII ）号，从这么多已上文所引述的。 It is equally clear that the letters sent out by Novatian were not concerned with the lapsi, but were "letters full of calumnies and maledictions sent in large numbers, which threw nearly all the Churches into disorder"' (Cornelius, Ep. xlix).它同样清楚的是，发出的信函是由诺瓦蒂安人不关心与lapsi ，但“信充满诽谤和maledictions发送人数众多，其中投掷，几乎所有的教堂变成障碍” （利乌斯，的EP 。 XLIX ）号结论。 The first of those sent to Carthage consisted apparently of "bitter accusations" against Cornelius, and St. Cyprian thought it so disgraceful that he did not read it to the council (Ep. xlv, 2)., The messengers from Rome to the Carthaginian Council broke out into similar attacks (Ep. xliv).第一，这些发送到迦太基构成明显的“痛苦的指控”对科尼利厄斯，和圣塞浦路斯以为这样可耻的，他没有看过，它向安理会（ ep. xlv ， 2 ） ，信使从罗马到carthaginian会发生类似的攻击（ ep. XLIV ）号决议。 It is necessary to notice this point, because it is so frequently overlooked by historians, who represent the sudden but short-lived disturbance throughout the Catholic Church caused by Novatian's ordination to have been a division between bishops on the subject of his heresy.这是必要的通知，这一点，因为它是使经常忽略的历史学家，谁代表突然，但短命的干扰，整个天主教教会所造成的诺瓦蒂安的协调已记名表决之间的主教就此事他的异端邪说。 Yet it is obvious enough that the question could not present itself: "Which is preferable, the doctrine of Cornelius or that of Novatian?"然而，这是明显不够的，这个问题可以不存在本身： “这是可取的，中庸内利乌斯，或对诺瓦蒂安” ？ If Novatian were ever so orthodox, the first matter was to examine whether his ordination was legitimate or not, and whether his accusations against Cornelius were false or true.如果诺瓦蒂安被以往任何时候都使东正教，第一件事是要研究是否有他的协调是合法的或不，以及是否他的指控被利乌斯虚假或真实。 An admirable reply addressed to him by St. Dionysius of Alexandria has been preserved (Eusebius, VI, xlv): "Dionysius to his brother Novatian, greeting. If it was against your will, as you say, that you were led, you will prove it by retiring of your free will. For you ought to have suffered anything rather than divide the Church of God and to be martyred rather than cause a schism woul have been no less glorious than to be martyred rather than commit idolatry, nay in my opinion it would have been a yet greater act; for in the one case one is a martyr for one's own soul alone, in the other for the whole Church".令人羡慕的答复给他的圣教士的亚历山大一直保存（尤西比乌斯，六， XLV ）号结论： “狄奥尼修斯，以他的弟弟洼天，迎接。如果这是对您的意愿，正如你所说，您率领的，你会证明这一点退休您的自由意志。你应该受到什么，而不是分裂神的教会，并予以烈属，而非造成分裂woul已不低于光荣比要烈属，而非承诺，偶像崇拜，在NaY在我民意会已成为更大的行为;为在一个案例，一个是烈士为自己的灵魂，仅在其他为整个教会“ 。 Here again there is no question of heresy.在这里再次的问题根本不存在异端。
But yet within a couple of months Novatian was called a heretic, not only by Cyprian but throughout the Church, for his severe views about the restoration of those who had lapsed in the persecution. ，但内部的数个月诺瓦蒂安被称为邪教，不仅是由塞浦路斯，但整个教会，因为他严重的意见，对于恢复那些已经过去了，谁在迫害。 He held that idolatry was an unpardonable sin, and that the Church had no right to restore to communion any who had fallen into it.他认为，偶像崇拜是一种不可饶恕的罪过，并且教会无权恢复到共融任何谁已陷入它。 They might repent and be admitted to a lifelong penance, but their forgiveness must be left to God; it could not be pronounced in this world.他们可能会后悔，并承认一个终身penance ，但他们的宽恕必须留给上帝，它不能突出，在这个世界上。 Such harsh sentiments were not altogether a novelty.这种严厉的情绪并不是完全新奇。 Tertullian had resisted the forgiveness of adultery by Pope Callistus as an innovation.良曾抗拒宽恕通奸教宗callistus作为一个创新。
Hippolytus was equally inclined to severity.希波吕托斯同样倾向的严重性。 In various places and at various times laws were made which punished certain sins either with the deferring of Communion till the hour of death, or even with refusal of Communion in the hour of death.各地区，在不同时期的法律，作出处罚，其中某些捷联惯导系统无论是与延迟共融，直至小时死亡，或什至拒绝共融，在小时死亡。 Even St. Cyprian approved the latter course in the case of those who refused to do pennance and only repented on their death-bed; but this was because such a repentance seemed of doubtful sincerity.甚至圣塞浦路斯批准，后者当然，在这些案件谁拒绝这样做pennance只有忏悔，对他们的死刑床;但是这是因为这样的悔过似乎可疑的诚意。 But severity in itself was but cruelty or injustice; there was no heresy until it was denied that the Church has the power to grant absolution in certain cases.但在本身的严重性，但被残暴或不公正的;不存在异端，直到这是无可否认，教会的权力，给予赦免，在某些情况下。 This was Novatian's heresy; and St. Cyprian says the Novatians held no longer the Catholic creed and baptismal interrogation, for when they said "Dost thou believe in the remission of sins, and everlasting life, through Holy Church?"这是诺瓦蒂安的异端;塞浦路斯和圣说， novatians举行的不再是天主教的信仰和洗礼的审讯，当他们说： “除此以外，你相信，在减免捷联惯导系统，和永恒的生命，通过圣教会” ？ they were liars.他们是说谎者。
Writings著作
St. Jerome mentions a number of writings of Novatian, only two of which have come down to us, the "De Cibis Judaicis" and the "De Trinitate".圣杰罗姆提到的一些著作洼天，只有两位，其中有回落，对我们来说， “德cibis judaicis ”和“德trinitate ” 。 The former is a letter written in retirement during a time of persecution, and was preceded by two other letters on Circumcision and the Sabbath, which are lost.前者是写的一封信在退休期间的时候，迫害，和之前其他两个字母就割礼和安息日，这都将丢失。 It interprets the unclean animals as signifying different classes of vicious men; and explains that the greater liberty allowed to Christians is not to be a motive for luxury.它解释不洁的动物，标志着不同类别的恶性男子;解释说，更大的自由，允许基督徒是不是一个动机奢侈品。 The book "De Trinitate" is a fine piece of writing.这本书“时点trinitate ”是一个很好的一块书写。 The first eight chapters concern the transcendence and greatness of God, who is above all thought and can be described by no name.第一八个章节，关切地超越和伟大的上帝，谁是高于一切的思路和可描述的没有名字。 Novatian goes on to prove the Divinity of the Son at great length, arguing from both the Old and the New Testaments, and adding that it is an insult to the Father to say that a Father who is God cannot beget a Son who is God.诺瓦蒂安的推移，以证明神的儿子，在很大篇幅，争论双方老人和新约，并补充说，这是一种侮辱的父亲说，父亲谁是上帝不能带来的儿子，谁是上帝。 But Novatian falls into the error made by so many early writers of separating the Father from the Son, so that he makes the Father address to the Son the command to create, and the Son obeys; he identifies the Son with the angels who appeared in the Old Testament to Agar, Abraham, etc. "It pertains to the person of Christ that he should be God because He is the Son of God, and that He should be an Angel because He announces the Father's Will" (paternae dispositionis annuntiator est).但诺瓦蒂安落入错误所作出的这么多的早期作家的分离，父亲从儿子，让他使父亲的施政报告中的儿子，该命令创建，和儿子服从;确定他的儿子与天使，谁出现在旧约，以琼脂，石礼谦，等“ ，它涉及到人的基督，他应该是上帝，因为他是上帝的儿子，他应该是一个天使，因为他宣布，父亲的意志” （ paternae dispositionis annuntiator预测） 。 The Son is "the second Person after the Father", less than the Father in that He is originated by the Father; He is the imitator of all His works, and is always obedient to the Father, and is one with Him "by concord, by love, and by affection".儿子是“第二人后，父亲” ，小于的父亲，他是源于由父亲;他是模仿所有他的作品，始终是服从父亲，是一个与他“康科德，爱，和感情“ 。
No wonder such a description should seem to opponents to make two Gods; and consequently, after a chapter on the Holy Ghost (xxix), Novatian returns to the subject in a kind of appendix (xxx-xxxi).无怪乎这样的描述应似乎对手，使二神;因此，后一章，圣灵（ XXIX ）号决议，诺瓦蒂安返回到主题在一个种附录（三十-三十一） 。 Two kinds of heretics, he explains, try to guard the unity of God, the one kind (Sabellians) by identifying the Father with the Son, the other (Ebionites, etc.) by denying that the Son is God; thus is Christ again crucified between two thieves, and is reviled by both.两种异端，他解释说，尝试民警卫队的团结，为神，一类（ sabellians ）确定的父亲与儿子，其他（ ebionites ，等等） ，无可否认，认为是上帝的儿子，因此是基督再次钉在十字架之间的两个小偷，是reviled双方。 Novatian declares that there is indeed but one God, unbegotten, invisible, immense, immortal; the Word (Sermo), His Son, is a substance that proceeds from Him (substantia prolata), whose generation no apostle nor angel nor any creature can declare.诺瓦蒂安宣称确有，但一上帝， unbegotten ，无形的，巨大的，不朽的;一词（ sermo ） ，他的儿子，是一个实质的收益，从他（ substantia prolata ） ，其一代没有使徒，也没有天使，也没有任何生物可以申报。 He is not a second God, because He is eternally in the Father, else the Father would not be eternally Father.他不是第二个上帝，因为他是永远在的父亲，否则父亲不会永远的父亲。 He proceeded from the Father, when the Father willed (this syncatabasis for the purpose of creation is evidently distinguished from the eternal begetting in the Father), and remained with the Father.他从父亲，当父亲的意志（这syncatabasis为目的的创造显然是有别于永恒的begetting在父亲） ，并保持与父亲。 If He were also the unbegotten, invisible, incomprehensible, there might indeed be said to be two Gods; but in fact He has from the Father whatever He has, and there is but one origin (origo, principium), the Father.如果他还unbegotten ，无形的，难以理解的，有可能确说是两个神，但事实上，他从父亲，无论他，并有一个原产地国（ origo ，原理） ，父亲。 "One God is demonstrated, the true and eternal Father, from whom alone this energy of the Godhead is sent forth, being handed on to the Son, and again by communion of substance it is returned to the Father." “一个上帝是表明，真正的和永恒的父亲，从其中，仅此能源的神的源头是发送提出，正在就移交给儿子，并再次由共融的实质，这是退回给父亲” 。 In this doctrine there is much that is incorrect, yet much that seems meant to express the consubstantiality of the Son, or at least His generation out of the substance of the Father.在这一理论有许多是不正确，但不多，似乎意在表达consubstantiality的儿子，或者至少是他这一代出来的实质内容的父亲。 But it is a very unsatisfactory unity which is attained, and it seems to be suggested that the Son is not immense or invisible, but the image of the Father capable of manifesting Him.但它是一个十分不理想的团结，这是达到了，它似乎是有人认为儿子是不是巨大的或无形的，但形象的父亲能够体现了他。 Hippolytus is in the same difficulty, and it appears that Novatian borrowed from him as well as from Tertullian and Justin.希波吕托斯是在同样的困难，看来洼天借来的，从他以及从良和贾斯汀。 It would seem that Tertullian and Hippolytus understood somewhat better than did Novatian the traditional Roman doctrine of the consubstantiality of the Son, but that all three were led astray by their acquaintance with the Greek theology, which interpreted of the Son as God Scriptural expressions (especially those of St. Paul) which properly apply to Him as the God-Man.它似乎良和希波吕托斯理解，有点总比没有诺瓦蒂安传统的罗马学说的consubstantiality的儿子，但所有这三个被带坏他们的熟人与希腊神学，解释的儿子，作为上帝的圣经的表达（尤其是那些圣保禄）妥善适用于他作为神人。 But at least Novatian has the merit of not identifying the Word with the Father, nor Sonship with the prolation of the Word for the purpose of Creation, for He plainly teaches the eternal generation.但至少已诺瓦蒂安的好处，没有确定Word与父亲，亦没有sonship与prolation的Word为目的的创作，因为他显然是教导永恒的一代。 This is a notable advance on Tertullian.这是一个显着的进展良。
On the Incarnation Novatian seems to have been orthodox, though he is not explicit.就化身诺瓦蒂安似乎已东正教，虽然他是不明确。 He speaks correctly of the one Person having two substances, the Godhead and Humanity, in the way that is habitual to the most exact Western theologians.他说，正确的一人有两种物质，神的源头和人类，在方式，这是惯常以最确切的西方神学家。 But he very often speaks of "the man" assumed by the Divine Person, so that he has been suspected of Nestorianizing.但他很多时候说的是“该名男子”所承担的神圣的人，让他被怀疑nestorianizing 。 This is unfair, since he is equally liable to the opposite accusation of making "the man" so far from being a distinct personality that He is merely flesh assumed (caro, or substantia carnis et corporis).这是不公平的，因为他同样是被对面的指控作出“该名男子”直到目前为止，从一个独特的个性，他只是肉体的假设（卡罗，或substantia carnis等corporis ） 。 But there is no real ground for supposing that Novatian meant to deny an intellectual soul in Christ; he does not think of the point, and is only anxious to assert the reality of our Lord's flesh.但有没有真正的理由，假设洼天意味着否认一个知识分子的灵魂，在基督里，他并不认为该点，只是急于断言的现实，我们的主的肉。 The Son of God, he says, joins to Himself the Son of Man, and by this connection and mingling he makes the Son of Man become Son of God, which He was not by nature.上帝的儿子，他说，加入自己的儿子的男子，并就此和交织，使他的儿子，男子成为上帝的儿子，他是不是性质。 This last sentence has been described as Adoptionism.这最后一句已被描述为adoptionism 。 But the Spanish Adoptionists taught that the Human Nature of Christ as joined to the Godhead is the adopted Son of God.但西班牙语adoptionists告诉我们，人类的性质，以基督为加入到神的源头是通过上帝的儿子。 Novatian only means that before its assumption it was not by nature the Son of God; the form of words is bad, but there is not necessarily any heresy in the thought.诺瓦蒂安的唯一手段之前，其假设它是不是由自然神的儿子;形式的话是不好的，但不一定是任何异端在思想。 Newman, though he does not make the best of Novatian, says that he "approaches more nearly to doctrinal precision than any of the writers of the East and West" who preceded him (Tracts theological and ecclesiastical, p. 239).纽曼，他虽然不作最好的洼天说，他“的方式更接近理论精度比任何作家东部和西部的”谁之前，他（大片的神学和教会，第239页） 。
The two pseudo-Cyprianic works, both by one author, "De Spectaculis" and "De bono pudicitiae", are attributed to Novatian by Weyman, followed by Demmler, Bardenhewer, Harnack, and others.两个伪cyprianic工程，无论是由一位作者， “德spectaculis ”和“德博诺pudicitiae ” ，是由于诺瓦蒂安由weyman ，其次是德姆勒，巴登黑韦尔，哈纳克，和其他人。 The pseudo-Cyprianic "De laude martyrii" has been ascribed to Novatian by Harnack, but with less probability.伪cyprianic “时点的成绩martyrii ”已被归因于诺瓦蒂安由哈纳克，但较少的概率。 The pseudo-Cyprianic sermon, "Adversus Judaeos", is by a close friend or follower of Novatian if not by himself, according to Landgraf, followed by Harnack and Jordan.伪cyprianic讲道， “ adversus judaeos ” ，是由一个亲密朋友或追随者诺瓦蒂安如果不是由他本人，根据landgraf ，其次是哈纳克和约旦。 In 1900 Mgr Batiffol with the help of Dom A. Wilmart published, under the title of "Tractatus Origenis de libris SS. Scripturarum", twenty sermons which he had discovered in two manuscripts at Orléans and St. Omer.在1900年主教batiffol与帮助的DOM答： wilmart发表，标题下的“ tractatus origenis德libris的SS 。 scripturarum ” ， 20布道，他曾发现在二的手稿在奥尔良和圣奥梅尔。 Weyman, Haussleiter, and Zahn perceived that these curious homilies on the Old Testament were written in Latin and are not translations from the Greek. weyman ，豪斯莱特，赞恩认为，这些好奇的homilies对旧约写在拉丁美洲并没有翻译，从希腊。 They attributed them to Novatian with so much confidence that a disciple of Zahn's, H. Jordan, has written a book on the theology of Novatian, grounded principally on these sermons.他们归咎于他们诺瓦蒂安有这么多的信心，弟子的赞恩的，每小时约旦，已写了一本书对神学诺瓦蒂安，接地，主要是对这些说教。 It was, however, pointed out that the theology is of a more developed and later character than that of Novatian.但是，有人指出，神学是一个比较发达的，后来性格比的洼天。 Funk showed that the mention of competentes (candidates for baptism) implies the fourth century.芬克表明，提及competentes （候选人的洗礼）意味着第四世纪。 Dom Morin suggested Gregorius Baeticus of Illiberis (Elvira), but withdrew this when it seemed clear that the author had used Gaudentius of Brescia and Rufinus' translation of Origen on Genesis. DOM的建议，默林略baeticus的illiberis （埃尔维拉） ，但撤销了这项时，它看起来很显然，作者曾使用gaudentius布雷西亚和rufinus '的翻译，俄的成因。 But these resemblances must be resolved in the sense that the "Tractatus" are the originals, for finally Dom Wilgory showed that Gregory of Elvira is their true author, by a comparison especially with the five homilies of Gregory on the Canticle of Canticles (in Heine's "Bibliotheca Anecdotorum" Leipzig, 1848).但这些相似之处，必须得到解决，在意义上说， “ tractatus ”是原件，为最后的DOM wilgory表明，格雷戈里的埃尔维拉是他们的真正作者，由一个比较尤其是与5 homilies的格雷戈里就canticle的canticles （在海涅的“图书馆anecdotorum ”莱比锡， 1848 ） 。
The Novationist Sect该novationist节
The followers of Novatian named themselves katharoi, or Puritans, and affected to call the Catholic Church Apostaticum, Synedrium, or Capitolinum.追随者诺瓦蒂安命名自己katharoi ，或清教徒，以及受影响的呼吁天主教教会apostaticum ， synedrium ，或capitolinum 。 They were found in every province, and in some places were very numerous.他们被发现在每一个省，并且在一些地方非常多。 Our chief information about them is from the "History" of Socrates, who is very favourable to them, and tells us much about their bishops, especially those of Constantinople.我们的行政关于他们的信息是从“历史”的苏格拉底，谁是非常有利的他们，并告诉我们很多关于他们的主教，特别是那些君士坦丁堡。 The chief works written against them are those of St. Cyprian, the anonymous "Ad Novatianum" (attributed by Harnack to Sixtus II, 257-8), writings of St. Pacian of Barcelona and St. Ambrose (De paenitentia), "Contra Novatianum", a work of the fourth century among the works of St. Augustine, the "Heresies" of Epiphanius and Philastrius, and the "Quaestiones" of Ambrosiaster.行政著作，针对他们的那些圣塞浦路斯，无名氏“的广告novatianum ” （归因于哈纳克，以sixtus二， 257-8 ） ，著作圣pacian巴塞罗那和圣，刘汉铨（德paenitentia ） ， “魂斗罗novatianum “的工作，四世纪之间的作品，圣奥古斯丁， ”异端邪说“的埃皮法尼乌斯和philastrius ，和” quaestiones “ ambrosiaster 。 In the East they are mentioned especially by Athanasius, Basil, Gregory of Nazianzus, Chrysostom.在东部地区，他们提到，尤其是亚他那修，罗勒，格雷戈里的nazianzus ，金口。 Eulogius of Alexandria, not long before 600, wrote six books against them. eulogius亚历山德里亚，没多久前， 600人，写了六对他们的书籍。 Refutations by Reticius of Autun and Eusebius of Emesa are lost.驳斥由reticius的欧坦和尤西比乌斯的emesa都将丢失。
Novatian had refused absolution to idolaters; his followers extended this doctrine to all "mortal sins" (idolatry, murder, and adultery, or fornication).诺瓦蒂安曾拒绝赦免，以拜偶像;他的追随者延长这一学说的所有“致命的罪过” （偶像崇拜，谋杀，通奸，或私通） 。 Most of them forbade second marriage, and they made much use of Tertullian's works; indeed, in Phrygia they combined with the Montanists.他们大多是不准第二次婚姻，和他们取得了很大的使用良的作品;事实上，在phrygia结合起来，与montanists 。 A few of them did not rebaptize converts from other persuasions.数人并不rebaptize转换为其他的人。 Theodoret says that they did not use confirmation (which Novatian himself hadnever received). theodoret说，他们没有使用确认（诺瓦蒂安自己hadnever收到） 。 Eulogius complained that they would not venerate martyrs, but he probably refers to Catholic martyrs. eulogius抱怨说，他们不会venerate烈士，但他可能是指天主教的烈士。 They always had a successor of Novatian at Rome, and everywhere they were governed by bishops.他们始终有一个继任者诺瓦蒂安在罗马，到处是他们的管治，由主教。 Their bishops at Constantinople were most estimable persons, according to Socrates, who has much to relate about them.他们的主教在君士坦丁堡最估人，根据苏格拉底，谁有许多涉及这些问题。 The conformed to the Church in almost everything, including monasticism in the fourth century.该符合教会在几乎一切，包括修道，在第四世纪。 Their bishop at Constantinople was invited by Constantine to the Council of Nicaea.他们在君士坦丁堡主教的邀请，康斯坦丁向安理会提交的尼西亚。 He approved the decrees, though he would not consent to union.他批准的法令，虽然他不会同意联盟。 On account of the homoousion the Novatians were persecuted like the Catholics by Constantius.对帐户的homoousion该novatians遭到迫害，像天主教徒，由康斯坦丘斯。 In Paphlagonia the Novatianist peasants attacked and slew the soldiers sent by the emperor to enforce conformity to the official semi-Arianism.在帕夫拉戈尼亚该novatianist农民的攻击和许多士兵发出的皇帝，以执行符合官方半arianism 。 Constantine the Great, who at first treated them as schismatics, not heretics, later ordered the closing of their churches and cemeteries.君士坦丁的伟大，谁在第一次接受治疗，他们作为schismatics ，而不是异端，后来下令关闭他们的教堂和坟场。 After the death of Constantius they were protected by Julian, but the Arian Valens persecuted them once more.去世后，康斯坦丘斯他们所保护的朱利安，但arian valens迫害，他们一次。 Honorius included them in a law against heretics in 412, and St. Innocent I closed some of their churches in Rome.挪包括他们在一项法律，对异端在412 ，和圣无辜的我关闭了他们的一些教会在罗马。 St. Celestine expelled them from Rome, as St. Cyril had from Alexandria.圣天青石驱逐他们从罗马，圣西里尔了由Alexandria 。 Earlier St. Chrysostom had shut up their churches at Ephesus, but at Constantinople they were tolerated, and their bishops there are said by Socrates to have been highly respected.较早前圣金口已关闭了其在以弗所教会，但在君士坦丁堡，他们不能容忍的，和他们的主教有说，苏格拉底已备受尊崇。 The work of Eulogius shows that there were still Novatians in Alexandria about 600.工作eulogius表明，目前仍有novatians在亚历山德里亚约600个。 In Phrygia (about 374) some of them became Quartodecimans, and were called Protopaschitoe; they included some converted Jews.在phrygia （约374 ） ，他们有些成了quartodecimans ，被称为protopaschitoe ;它们包括一些改装的犹太人。 Theodosius made a stringent law against this sect, which was imported to Constantinople about 391 by a certain Sabbatius, whose adherents were called Sabbatiani.狄奥作出了严格的法律对这一节，这是进口到君士坦丁堡约391某一个sabbatius ，其信徒被称为sabbatiani 。
Publication information Written by John Chapman.出版信息的书面约翰查普曼。 Transcribed by Christopher R. Huber.转录由克里斯托弗r.胡贝尔博士。 The Catholic Encyclopedia, Volume XI.天主教百科全书，货量十一。 Published 1911. 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, February 1, 1911. nihil obstat ， 1911年2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
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