Apollinarianism was a 4th-century explanation of the nature of Jesus Christ that was rejected by the Christian church.亚波里是第四世纪的解释的性质，耶稣基督的这一要求被拒绝后由基督教教堂。 Its author, Apollinaris of Laodicea (310-90), trying to arrive at a formula that would explain how Jesus could be both human and divine, taught that human beings were composed of body, soul, and spirit, and that in Jesus the human spirit was replaced by the Logos, or the second person of the Trinity.其作者，亚坡理纳的老底嘉（ 310-90 ） ，试图达成一个公式，这将解释如何耶稣可能的人力和神圣的，教导人组成的机构，灵魂和精神，并在耶稣的人精神所取代标志，或第二人的三位一体。 This teaching was opposed by Athanasius, Basil the Great, Gregory of Nazianzus, and Gregory of Nyssa because they thought it implied that Christ was not fully human.这个教学是反对亚他那修，罗勒的伟大，格雷戈里的nazianzus ，格雷戈里的nyssa因为他们以为它意味着基督没有得到充分的人力。 Apollinarianism was declared a heresy by the First Council of Constantinople in 381.亚波里被宣布为邪教，由第一届理事会君士坦丁堡在381 。
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Apollinarianism was a heretical doctrine taught by Apollinaris the Younger, bishop of Laodicea in Syria during the 4th century.亚波里是一个邪教教义教导亚坡理纳年轻，主教老底嘉在叙利亚在第四世纪。 A controversial theologian, he maintained that the Logos, or divine nature in Christ, took the place of the rational human soul or mind of Christ and that the body of Christ was a spiritualized and glorified form of humanity.争议的神学家， 他坚持认为 ， 标识，或神性在基督里，发生的地点理性的人类灵魂或心中的基督和基督的身体是一个spiritualized和美化形式的人类。 This doctrine was condemned as a heresy by Roman councils in 377 and in 381 and also by the Council of Constantinople in 381.这一学说被谴责为邪教，由罗马议会在377和381在，也由理事会君士坦丁堡在381 。 In spite of its repeated condemnation, Apollinarianism persisted into the 5th century. ，尽管它一再谴责，亚波里坚持到公元5世纪。 At that time its remaining adherents merged with the Monophysites, who held that Christ had a divine nature but no human nature.在余下的时间及其追随者合并与monophysites ，谁举行的基督了神性，但没有人性。
Apollinarianism was a heresy of the fourth century bearing the name of its originator, Apollinaris (or Apollinarius) the Younger.亚波里是一个异端的第四个世纪，上面的名字是其发端，亚坡理纳（或apollinarius ）年轻。 Apollinaris was born sometime between 300 and 315 and died shortly before 392.亚坡理纳出生的某个之间的300和315不久死亡前392 。 He apparently lived out his entire lifetime in Laodicea, which is southwest of Antioch.他显然是住了他的整个一生中在老底嘉，这是西南地区的安提阿。 He was a man of such unusual ability and gracious saintliness that even his staunchest opponents paid tribute to his sterling character.他是一名男子的这种不寻常的能力和殷勤saintliness ，即使是他最坚定的对手，赞扬他英镑的性格。 As a young man he became a reader in the church of Laodicea under Bishop Theodotus and ca.作为一个年轻的男子，他成为一位读者在教堂老底嘉下主教theodotus和CA 。 332 was briefly excommunicated for attending a pagan function. 332简要excommunicated为出席一个异教的功能。 In 346 he was excommunicated a second time by the Arian Bishop George.在346他是excommunicated ，第二次由arian主教乔治。 However, the Nicene congregation of Laodicea selected him bishop sometime around 361.不过，尼西亚聚集老底嘉选定他的主教左右361 。
Evidence would suggest that Apollinaris put more time into teaching and writing in nearby Antioch than in ecclesiastical administration.证据表明，亚坡理纳把更多的时间到教学和写作，在附近的安提阿，比教会当局。 As a revered teacher he was the friend of Athanasius, consultant by correspondence to Basil the Great, and numbered among his pupils Jerome in 373 or 374.作为一个尊敬的老师，他是朋友，亚他那修，顾问公司通过书信向罗勒的伟大，和编号，他的学生杰罗姆在373或374 。
Apollinarianism seemed to have emerged gradually as an independent strand of Christianity as its opponents succeeded in getting it condemned.亚波里似乎已出现逐渐作为一个独立的钢绞线基督教作为其对手，成功地得到了它的谴责。 A synod at Alexandria in 362 condemned the teaching but not the teacher.一主教在亚历山大在362谴责教学，而不是教师。 Basil the Great moved Pope Damasus I to censure it ca.罗勒的伟大动议达玛斯一世教宗谴责它的CA 。 376, and in 377 Apollinaris and Apollinarianism both were condemned by a Roman synod. 376 ，并在377亚坡理纳和亚波里均谴责罗马主教。 The general Council of Constantinople in 381 anathematized Apollinaris and his doctrine.总理事会君士坦丁堡在381 anathematized亚坡理纳和他的学说。 Emperor Theodosius I then issued a series of decrees against Apollinarianism in 383, 384, and 388.皇帝狄奥多西一世，然后颁布了一系列法令，对亚波里在383 ， 384 ， 388 。 But the elderly heretic apparently continued serenely writing and teaching in Antioch and laodicea, pursuing his scholar's passion for truth with a saint's serene confidence in his own rightness.但老人邪教显然继续serenely写作和教学中的安提阿和老底嘉，追求他的学者的热情，为真理与圣人的宁静的信心，在他自己的正义。
Apollinarianism had become a definite schism by 373, for when the Emperor Valens deported certain Egyptian bishops to Diocaesarea, Apollinaris approached them with greetings and an invitation to enter into communion.亚波里已成为一个明确的分裂是由373 ，因为当皇帝valens驱逐出境的某些埃及主教diocaesarea ，亚坡理纳走近他们的问候和邀请，进入共融。 They in turn rejected his overtures.他们反过来又拒绝了他的序曲。 By 375 Vitalis, a disciple of Apollinaris, had founded a congregation in Antioch.由375 vitalis ，弟子的亚坡理纳，成立了聚集在安提阿。 Vitalis was consecrated bishop by Apolinaris, who also engineered his friend Timothy's election to the bishopric of Berytus. vitalis是consecrated主教由apolinaris ，谁也策划他的朋友提摩太的选举向bishopric的贝来图斯。 Apollinarians held at least one synod in 378, and there is evidence that there may have been a second Apollinarian synod subsequently. apollinarians举行，至少有一主教在378 ，并有证据表明，有可能已成为第二apollinarian主教其后。 After Apollinaris's death his followers split into two parties, the Vitalians and the Polemeans or Sinusiati.之后，亚坡理纳的死亡他的追随者分裂成两个当事方， vitalians和polemeans或sinusiati 。 By 420 the Vitalians had been reunited with the Greek Church.由420该vitalians已回归祖国，与希腊教会。 Somewhat later the Sinusiati merged into the monophysite schism.有些后来sinusiati并入monophysite裂。
Apollinarianism was the harbinger of the great Christological battles which pitted Antioch against Alexandria, with Rome as referee, and finally issued in Christendom's permanent monophysite schism after the Council of Chalcedon in 451.亚波里是预示着伟大christological并肩战斗， pitted安提阿对亚历山大，与罗马，作为裁判，最后发出的在基督教的永久monophysite裂后，会在迦克墩451 。
Diodore of Tarsus, leader of the Antiochene school from ca. diodore的塔尔苏斯，领导人对安提阿学派从学校的CA 。 378 to his death ca. 378其死亡的CA 。 392, typified the Christology of that literalist school of Bible interpretation. 392 ，典型的christology该literalist学校的圣经的解释。 To defend the immutability and eternity of the Logos he spoke of Christ as Son of God and Son of Mary by nature and grace respectively.捍卫变通和永恒的标志，他以基督为上帝的儿子和儿子的玛丽所的性质和宽限期。 Their union was a moral one.他们的联盟是一个道德1 。 If this was not Christological dualism, it was perilously close.如果这不是christological二元，这是危险地接近。
In contrast the Alexandrian school approached Christology in a word-flesh manner.在对比亚历山大学校接触christology在一个字肉的方式。 The Word or Logos assumed human flesh at the incarnation, and Alexandrians were apt to deny or ignore Christ's possession of a human soul or mind.字或标志假定在人肉的化身，和alexandrians被善变的否认或忽略基督的藏有一个人的灵魂或主意。
It was undoubtedly as a representative of Alexandrian thinking countering the trend in Antioch that Apollinaris began to teach and write Christology and to move toward his own extreme.它无疑是作为一个代表亚历山大思想抗衡的趋势，在安提说，亚坡理纳开始教导和书写christology和走向自己的极端。
The central deviation of Apollinarianism from the later Chalcedonian orthodoxy began in a Platonic trichtomy.中央的偏差亚波里从后来chalcedonian正统开始在一个柏拉图trichtomy 。 Man was seen to be body, sensitive soul, and rational soul.男子被认为是必须的机构，敏感的灵魂，和理性的灵魂。 Apollinaris felt that if one failed to diminish the human nature of Jesus in some way, a dualism had to result.亚坡理纳认为，如果一个没有削弱，人性的耶稣以某种方式，二元不得不的结果。 Furthermore, if one taught that Christ was a complete man, then Jesus had a human rational soul in which free will resided; and wherever there was free will, there was sin.此外，如果一教授认为，耶稣是一个完整的男子，当时，耶稣了人类理性的灵魂，在其中自由意志居住;哪里有自由意志，有单仲偕。 Therefore it followed that the Logos assumed only a body and its closely connected sensitive soul.因此，其次，该标志的假定只有一个机构及其密切相关的敏感的灵魂。 The Logos or Word himself took the place of the rational soul (or spirit or nous) in the manhood of Jesus.标识或Word自己拿了地点理性的灵魂（或精神或臭氧办事处） ，在青壮年耶稣。 Thus one can speak of "the one sole nature incarnate of the Word of God."因此，可以说“一个唯一的性质，肉身的上帝的话” 。 This doctrine was developed by Apollinaris in his Demonstration of the Divine Incarnation, which was written in 376 in response to the initial papal condemnation.这一学说是由亚坡理纳在他的示范神的化身，这是写在376在反应初期教皇谴责。
Apollinaris was a prolific writer, but following his anathematization in 381 his works were assiduously sought out and burned.亚坡理纳是一个多产作家，但他anathematization在381他的作品，刻苦寻求和焚烧。 Thus Apollinarianism leaves little literature except as cited in the works of its critics.因此，亚波里叶片很少文学除列举的作品，其批评者。 The general principle on which Apollinarianism was condemned was the Eastern perception that "that which is not assumed is not healed."一般原则上，亚波里被谴责是东部的看法认为， “这不是假设是没有愈合” 。 If the Logos did not assume the rational soul of the man Jesus, then the death of Christ could not heal or redeem the rational souls of men.如果标志不承担合理的灵魂，该名男子耶稣，然后死亡，基督无法治愈或赎回的理性灵魂的男子。 And as the church wrestled with this perception it rejected Apollinarianism and moved toward the Chalcedonian Definition, which rebuked and corrected both Antioch and Alexandria in their extremes: "This selfsame one is perfect both in deity and also in humanness; this selfsame one is also actually God and actually man, with a rational soul and a body."作为教会wrestled与这种看法，它拒绝亚波里和走向chalcedonian的定义，谩骂和纠正双方安提阿和亚历山大在其极端： “这selfsame之一是十全十美的，无论神，也是在人性化，这selfsame之一，也是实际上帝，其实男子，与一个理性的灵魂和一个机构“ 。
VL
Walter沃尔特的VL
Elwell Evangelical Dictionary
elwell福音事工促进会，字典
Bibliography
参考书目
CE Raven,
Apollinarianism; GL Prestige, Fathers and Heretics; B. Altaner, Patrology; PA
Norris, Manhood and Christ; JND Kelly, Early Christian
Doctrines.行政长官乌鸦，亚波里; GL的威信，父亲和异端;乙altaner ， patrology ;坝诺里斯，青壮年和基督;
jnd凯利，早期基督教的教义。
A Christological theory, according to which Christ had a human body and a human sensitive soul, but no human rational mind, the Divine 1Logos taking the place of this last. 1 christological理论，根据基督了人体和人类敏感的灵魂，但没有人类理性的态度，神圣1logos考虑的地方，这最后一次。
The author of this theory, Apollinaris (Apolinarios) the Younger, Bishop of Laodicea, flourished in the latter half of the fourth century and was at first highly esteemed by men like St. Athanasius, St. Basil, and St. Jerome for his classical culture, his Biblical learning, his defence of Christianity and his loyalty to the Nicene faith.作者的这种理论，亚坡理纳（ apolinarios ）年轻的主教老底嘉，蓬勃发展，在下半年第四个世纪，并在第一高度评价由男人一样，圣亚他那修，圣罗勒，和圣杰罗姆为他的古典文化，他的圣经学习，他的辩护基督教和他的忠诚度向尼西亚的信仰。 He assisted his father, Apollinaris the Elder, in reconstructing the scriptures on classical models in order to compensate the Christians for the loss of Greek literature of which the edict of Julian had deprived them.他协助他的父亲，亚坡理纳老，在改造经文对古典模型，以补偿基督徒为失去希腊文学，其中该法令的朱利安，剥夺了他们。 St. Jerome credits him with innumerable volumes on the Scriptures; two apologies of Christianity, one against Porphyry, and the other against Julian; a refutation of Eunomius, a radical Arian, etc.; but all these works are lost.圣杰罗姆学分，他与无数的卷经文; 2道歉基督教， 1人反对，斑岩型，以及其他对朱利安;驳eunomius ，一个激进arian等，但所有这些工程都将丢失。 With regard to Apollinaris's writings which bear on the present theory, we are more fortunate.关于亚坡理纳的著作，其中承担对目前的理论，我们更幸运。 A contemporary anonymous book: Adversus fraudes Apollinaristarum, informs us that the Apollinarists, in order to win credence for their error, circulated a number of tracts under the approved names of such men as Gregory Thaumaturgus (He kata meros pistis, Exposition of Faith), Athanasius (Peri sarkoseos, On the Incarnation), Pope Julius (Peri tes en Christo enotetos, On Unity in Christ), etc. Following that clue, Lequien (1740), Caspari (1879) and Dräseke (1892), have shown that in all probability these are Apollinaris's writings.当代无名氏书： adversus fraudes apollinaristarum ，告诉我们，该apollinarists ，在为了争取轻信他们的错误，分发了多少块下，核准的名称，例如男性格雷戈里thaumaturgus （他字美罗斯信实的，博览会的信仰） ，亚他那修（围sarkoseos ，就化身） ，教皇朱利（围工商业污水附加费恩克里斯托enotetos ，就团结在基督里）等之后的线索，勒基安（ 1740 ） ， caspari （ 1879 ）和dräseke （ 1892 ） ，已表明，在所有的概率，这些都是亚坡理纳的著作。 Moreover, the Fathers of the Church who wrote in defence of orthodoxy, eg, Athanasius, in two books against Apollinaris; Gregory Nazianzen, in several letters; Gregory of Nyssa in his Antirretikos; Theodoret, in his Haereticae Fabulae and Dialogues, etc., incidentally give us ample information on the real system of the Laodicean.此外，父亲教会谁写在捍卫正统，如亚他那修，在两本书，对亚坡理纳;格雷戈里nazianzen ，在几个字母;格雷戈里的nyssa在他的antirretikos ; theodoret ，在他的haereticae fabulae和对话等，顺便给我们充足的资料对真正的系统的老底嘉战役。
The precise time at which Apollinaris came forward with his heresy is uncertain.确切的时间在哪个亚坡理纳出面与他的异端是不确定的。 There are clearly two periods in the Apollinarist controversy.显然存在两个时期，在apollinarist争议。 Up to 376, either because of his covert attitude or of the respect in which he was held, Apollinaris's name was never mentioned by his opponents, ie by individuals like Athanasius and Pope Damasus, or by councils like the Alexandrian (362), and the Roman (376).高达376 ，或者是因为他的态度或暗的尊重，他在其中举行，亚坡理纳的名字是从来不提他的对手，即由个人一样，亚他那修和教宗达玛斯，或由议会一样，亚历山大（ 362 ） ，以及罗马（ 376 ） 。 From this latter date it is open war.从这个后者的日期，这是公开的战争。 Two more Roman councils, 377 and 381, and a number of Fathers, plainly denounce and condemn as heretical the views of Apollinaris.二更罗马议会， 377和381 ，以及若干的父亲，显然谴责为异端邪说的意见，亚坡理纳。 He failed to submit even to the more solemn condemnation of the council of Constantinople, 381, whose first canon entered Apollinarianism on the list of heresies, and he died in his error, about 392.他没有提交，甚至到更严正的谴责，安理会的君士坦丁堡， 381 ，其第一佳能进入亚波里名单上的歪理邪说，他死于在他的错误，约392 。 His following, at one time considerable in Constantinople, Syria, and Phoenicia, hardly survived him.他以下，在同一时间相当，在君士坦丁堡，叙利亚和腓尼基，难以存活。 Some few disciples, like Vitalis, Valentinus, Polemon, and Timothy, tried to perpetuate the error of the master and probably are responsible for the forgeries noticed above.少数几个弟子一样， vitalis ，瓦伦廷， polemon ，并提摩太，试图延续错误的掌握和可能是负责为伪造注意到以上。 The sect itself soon became extinct.该教派本身很快成为灭绝。 Towards 416, many returned to the mother-Church, while the rest drifted away into Monophysitism.对416 ，很多归还给母亲教会，其余的则疏远到monophysitism 。
THEORY理论
Apollinaris based his theory on two principles or suppositions, one ontological or objective, and one psychological or subjective.亚坡理纳基于他的理论的两个原则或假设，一个本体论或客观，一心理或主观的。 Ontologically, it appeared to him that the union of complete God with complete man could not be more than a juxtaposition or collocation. ontologically ，他看来，该联盟的完整的上帝与男子完全不能多并列或搭配。 Two perfect beings with all their attributes, he argued, cannot be one.二，完善的人与他们的所有属性，他认为，不能一。 They are at most an incongruous compound, not unlike the monsters of mythology.他们正处于最1格格不入复合，而不是像怪兽的神话。 Inasmuch as the Nicene faith forbade him to belittle the Logos, as Arius had done, he forthwith proceeded to maim the humanity of Christ, and divest it of its noblest attribute, and this, he claimed, for the sake of true Unity and veritable Incarnation.因为该尼西亚的信仰禁止他来贬低和标志，作为arius做了，他立即着手残害人类的救世主，它和剥离其高贵的属性，这一点，他声称，为了真正的团结和名副其实的化身。 Psychologically, Apollinaris, considering the rational soul or spirit as essentially liable to sin and capable, at its best, of only precarious efforts, saw no way of saving Christ's impeccability and the infinite value of Redemption, except by the elimination of the human spirit from Jesus' humanity, and the substitution of the Divine Logos in its stead.在心理上，亚坡理纳，考虑到理性的灵魂或精神基本上可单仲偕和能力，在其最好的，只有岌岌可危的努力，看到没有办法节省基督的无罪和无限的价值赎回，除非消除人类的精神从耶稣的人性，取代神的标志，在其之而起的。 For the constructive part of his theory, Apollinaris appealed to the well-known Platonic division of human nature: body (sarx, soma), soul (psyche halogos), spirit (nous, pneuma, psyche logike).为建设性的一部分，他的理论，亚坡理纳呼吁著名的柏拉图式的分工人性：机构（扎尔克斯，索玛） ，灵魂（琪halogos ） ，精神（臭氧办事处，牛马，琪logike ） 。 Christ, he said, assumed the human body and the human soul or principle of animal life, but not the human spirit.基督，他说，假定人体和人的灵魂或原则，动物的生命，而不是人类的精神。 The Logos Himself is, or takes the place of, the human spirit, thus becoming the rational and spiritual centre, the seat of self-consciousness and self-determination.标识自己是，或需要的地方，人类的精神，从而成为理性和精神中心，所在地的自我意识和自决权。 By this simple device the Laodicean thought that Christ was safe, His substantial unity secure, His moral immutability guaranteed, and the infinite value of Redemption made self-evident.由这个简单的装置老底嘉战役认为基督是安全的，他的实质统一的安全，他的道德不可改变的保证，以及无限的价值赎回作出不言自明。 And in confirmation of it all, he quoted from St. John i, 14 "and the Word was made flesh"; St. Paul, Phil., ii, 7, Being made in the likeness of men and in habit found as a man, and I Cor., xv, 47 The second man, from heaven, heavenly.并在确认这一切，他引述来自圣约翰，我14 “一词是肉” ;圣保禄，菲尔。第一，二，七，正在取得，在相似的男子和在习惯，发现一名男子，我和肺心病，十五， 47第二名男子，从天上，天上的。
DOCTRINE OF THE CHURCH学说的教会
It is to be found in the seventh anathema of Pope Damasus in the Council of Rome, 381.它是要发现在第七诅咒教宗达玛斯在安理会中的罗马， 381 。 "We pronounce anathema against them who say that the Word of God is in the human flesh in lieu and place of the human rational and intellective soul. For, the Word of God is the Son Himself. Neither did He come in the flesh to replace, but rather to assume and preserve from sin and save the rational and intellective soul of man." “我们宣告诅咒谁对他们说，上帝的话是，在人肉的代和地点人类理性和智力的灵魂。为，上帝的话是自己的儿子。他也没有来，在肉，以取代，而是要承担和维护由单仲偕和保存的理性和智力的灵魂，男子“ 。 In answer to Apollinaris's basic principles, the Fathers simply denied the second as Manichaean.在回答亚坡理纳的基本原则，父亲简单地否认了第二次作为摩尼教。 As to the first, it should be remembered that the Councils of Ephesus and Chalcedon had not yet formulated the doctrine of Hypostatical Union.至于第一，应该记住，两个市政局的以弗所和迦克墩尚未制定的教义hypostatical联盟。 It will then appear why the Fathers contented themselves with offering arguments in rebuttal, eg:它就会出现，为什么父亲知足自己提供的论据反驳，例如：
Scripture holds that the Logos assumed all that is human -- therefore the pneuma also -- sin alone excepted; that Jesus experienced joy and sadness, both being properties of the rational soul.经文认为，标志假定所有这一切都是人类-因此，牛马也-单单除外;耶稣经历了喜悦和悲伤，都被性能的理性的灵魂。
Christ without a rational soul is not a man; such an incongruous compound, as that imagined by Apollinaris, can neither be called God-man nor stand as the model of Christian life.基督没有一个理性的灵魂，是不是一个人;这种格格不入复合，因为这想象亚坡理纳，既不能被所谓的神人的立场，也不作为模型的基督徒生活。
What Christ has not assumed He has not healed; thus the noblest portion of man is excluded from Redemption.什么基督没有假设，他并没有愈合;因此，最崇高的一部分人是被排除在赎回权。
They also pointed out the correct meaning of the Scriptural passages alleged by Apollinaris, remarking that the word sarx in St. John, as in other parts of Holy Writ, was used by synecdoche for the whole human nature, and that the true meaning of St. Paul (Philippians and I Corinthians) was determined by the clear teaching of the Pastoral Epistles.他们还指出，正确的含义的圣经段落所指控的亚坡理纳， remarking认为，这个词扎尔克斯在圣约翰，正如在其他部分的神圣令状，用synecdoche为整个人类的性质，并认为真正意义的ST郑明训（ philippians我哥林多前书）确定了明确的教学牧区书信。 Some of them, however, incautiously insisted upon the limitations of Jesus' knowledge as proof positive that His mind was truly human.他们中的一些，不过， incautiously坚持的局限性，耶稣的知识作为证明积极的表示，他心目中是真正的人类。 But when the heresiarch would have taken them farther afield into the very mystery of the Unity of Christ, they feared not to acknowledge their ignorance and gently derided Apollinaris's mathematical spirit and implicit reliance upon mere speculation and human reasoning.但是，当heresiarch会采取他们到较远的距离非常之谜的团结，基督，他们担心不承认他们的无知和温柔的嘲笑亚坡理纳的数学的精神和内隐的依赖仅仅是投机和人类的推理。 The Apollinarist controversy, which nowadays appears somewhat childish, had its importance in the history of Christian dogma; it transferred the discussion from the Trinity into the Christological field; moreover, it opened that long line of Christological debates which resulted in the Chalcedonian symbol.该apollinarist争论，现在看来有点幼稚，有其重要性，在历史上基督教的教条，而是转移的讨论，从三位一体到christological场;此外，它开启长线的christological辩论，导致在chalcedonian的象征。
Publication information Written by JF Sollier.出版信息的书面由JF sollier 。 Transcribed by Michael C. Tinkler.转录由Michael长tinkler 。 The Catholic Encyclopedia, Volume I. Published 1907.天主教百科全书，量一出版的1907年。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, March 1, 1907. nihil obstat ， 1907年3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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