Arianism was a 4th-century Christian heresy named for Arius (c.250-c.336), a priest in Alexandria. Arius denied the full deity of the preexistent Son of God who became incarnate in Jesus Christ. He held that the Son, while divine and like God ("of like substance"), was created by God as the agent through whom he created the universe. Arius said of the Son, "there was a time when he was not." Arianism became so widespread in the Christian church and resulted in such disunity that the emperor Constantine convoked a church council at Nicaea in 325 (see Councils of Nicaea). arianism是第四世纪的基督教异端命名为arius （ c.250 - c.336 ） ，一位牧师在亚历山大。 arius不能充分神的preexistent上帝的儿子成为肉身的耶稣基督，他认为儿子，而神象神（ "物质" ） ，是上帝创造的，作为代理商，他创造了宇宙。 arius说，在儿子" ，曾经有一段时间，他不是" 。 arianism变得如此普遍，在基督教堂，并导致这种不团结，即皇帝君士坦丁召集教会理事会的尼西亚，在325个（见性议会的尼西亚） 。
Led by Athanasius, bishop of Alexandria, the council condemned Arianism and stated that the Son was consubstantial (of one and the same substance or being) and coeternal with the Father, a belief formulated as homoousios ("of one substance") against the Arian position of homoiousios ("of like substance"). Nonetheless, the conflict continued, aided by the conflicting politics of the empire after the death of Constantine (337). 率领athanasius ，主教亚历山德里亚，安理会谴责arianism并说，这个儿子consubstantial （来自同一个物质或正在）和coeternal与父亲，一个信念写成homoousios （ "一种物质" ） ，对阿里安位置homoiousios （ "物质" ） ，尽管如此，冲突仍在继续，资助由冲突的政治帝国去世后，君士坦丁（ 337 ） 。
Three types of Arianism emerged: radical Arianism, which asserted that the Son was "dissimilar" to the Father; homoeanism, which held that the Son was similar to the Father; and semi-Arianism, which shaded off into orthodoxy and held that the Son was similar yet distinct from the Father.三种类型的arianism出现了： 激进arianism ，其中声称，儿子是"异种" ，以父亲; homoeanism ，认为儿子是类似父亲; 半arianism ，绿荫小康纳入正统，并认为儿子类似，但有别于父亲。
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Bibliography
参考书目
Gregg, RC, ed.,
Arianism: Historical and Theological Reassessments (1987); Gwatkin, HM, Studies
of Arianism, 2d ed.格雷格，区局，海关， arianism ：历史与神学重估（ 1987年）
;格沃特金，重介，研究arianism ，二维海关。 (1900); Newman, John Henry, The Arians
of the Fourth Century (1833; repr. 1968). （ 1900 ） ;纽曼，约翰亨利，
arians的第四个世纪（ 1833年; repr 。 1968年） 。
The birth date for Arius, the North African priest who gave his name to one of Christianity's most troublesome schisms, is uncertain.出生日期为arius ，北非牧师了他的名字，其中一间基督教的最麻烦的分裂，是不确定的。 He seems to have been born in Libya.他似乎已被出生在利比亚。 He was in all probability a pupil of Lucien of Antioch.他是在所有的概率是小学生的吕西安安提。 During the bishopric of Peter of Alexandria (300-311) Arius was made a deacon in that city and began the stormy pastoral career which is known to history.在bishopric彼得亚历山大（ 300-311 ） arius被作为一个执事在这个城市，并开始了风风雨雨的牧灵事业，是众所周知的历史。 He was in rapid succession excommunicated for his association with the Melitians, restored by Achillas, Bishop of Alexandria (311-12), and given priestly orders and the church of Baucalis.他是在快速继承驱逐他的协会与melitians ，恢复achillas ，主教亚历山德里亚（ 311-12 ） ，并鉴于圣订单和教会的baucalis 。 Sometime between 318 and 323 Arius came into conflict with Bishop Alexander over the nature of Christ.之间318和323 arius生效冲突与主教亚历山大超过性质的喊声。 In a confusing series of synods a truce was attempted between adherents of Alexander and followers of Arius; in March of 324 Alexander convened a provincial synod which acknowledged the truce but anathematized Arius.在一个混乱的一系列主教会议的停战状态企图之间遗民亚历山大和追随者arius ;三月324亚历山大召开了省主教，其中承认停战，但anathematized arius 。 Arius responded with his publication of Thalia (which exists only as it is quoted in refutation by Athanasius) and by repudiating the truce. arius回应与他的出版thalia （只存在，因为它是引述在一驳，由athanasius ）和批判了停火协议。 In February, 325, Arius was then condemned at a synod in Antioch. 2月，全国325个， arius当时谴责在主教在安提。 The Emperor Constantine was intervening by this time, and it was he who called the first ecumenical council, the Council of Nicaea.皇帝君士坦丁是由介入这个时候，是他召开了第一次全基督教会，理事会的尼西亚。 This council met on May 20, 325, and subsequently condemned Arius and his teaching.本会于五月20 ， 325 ，并随后谴责arius和他的教学。 Present in the entourage of Alexander at this council was Athanasius.目前，在随行人员的亚历山大在本会athanasius 。 He took little part in the affairs of the Council of Nicaea, but when he became Bishop of Alexandria in 328, he was to become the unremitting foe of Arius and Arianism and the unflagging champion of the Nicene formula.他很少参与事务理事会的尼西亚，但是，当他成为主教亚历山德里亚，在328 ，他将是成为了不懈的敌人arius和arianism和锲而不舍的冠军的nicene公式。
Following his condemnation Arius was banished to to Illyricum.以下为他谴责arius被放逐到向伊利里库姆。 There he continued to write, teach, and appeal to an ever broadening circle of political and ecclesiastical adherents of Arianism.在那里，他继续写作，教书，并呼吁以一个不断扩大的圆圈政治和宗教的信徒们的arianism 。 Around 332 or 333 Constantine opened direct contact with Arius, and in 335 the two met at Nicomedia.约332或333君士坦丁开辟直接接触arius ，并在335两个下午尼科美底亚。 There Arius presented a confession which Constantine considered sufficiently orthodox to allow for the reconsideration of Arius's case.有arius提交了一份供词，其中君士坦丁考虑不够正统，以供复议arius的案件。 Therefore, following the dedication of the Church of the Resurrection in Jerusalem the Synod of Jerusalem declared for the readmittance of Arius to communion even as he lay dying in Constantiople.因此，继奉献教会的复活在耶路撒冷主教在耶路撒冷宣布，为readmittance的arius以共融甚至在他弥留之际，在constantiople 。 Since Arian views were being advanced by many active bishops and members of the court, and Arius himself had ceased to play a vital role in the controversy, his death in 335 or 336 did nothing to diminish the furor in the church.由于阿里安意见被先进许多积极的主教和法院的成员，并arius自己已不再扮演一个重要的角色，在这场争论，他的逝世在335或336没有采取任何可能削弱外界盛传在教会里。 Instead of resolving the issues, the Council of Nicaea had launched an empire-wide Christological debate by its condemnation of Arius.而不是解决问题时，安理会的的尼西亚发起了一个帝国全基督论的辩论，它谴责arius 。
Arius was a thoroughgoing Greek rationalist. arius是一个根本性的希腊理性主义。 He inherited the almost universally held Logos Christology of the East.他继承了几乎普遍标识christology的东部地区。 He labored in Alexandria, the center for Origenist teachings on the subordination of the Son to the Father.他劳动，在亚历山德里亚，该中心为origenist教诲，对从属的儿子向父亲。 He blended this heritage into a rationalist Christology that lost the balance Origen had maintained in his subordinationist theology by his insistence on the eternal generation of the Son.他混纺这一遗产成为一个理性christology即失去平衡渊源一直保持在他的subordinationist神学所坚持的永恒一代人的儿子。
The guard against the error of Arius and the Arianism erected by the symbol and anathemas adopted by the Council of Nicaea serve as an outline of Arius's fundamental position.该防范的误差arius和arianism附近竖立标志和anathemas理事会通过的尼西亚作为纲要arius的基本立场。
Nicaea's "in one Lord Jesus Christ the Son of God, begotten of the Father, only-begotten, that is from the substance of the Father" was to offset Arius's central assertion that God was immutable, unique, unknowable, only one.的尼西亚的"一主耶稣基督是神的儿子，父所遗物，独，也就是从物质的父亲" ，以抵消arius的中央断言上帝是一成不变的，独一无二的不可知，只有一个。 Therefore Arians felt no substance of God could in any way be communicated or shared with any other being.因此arians不会感到有任何实质的上帝可以以任何方式进行沟通或分享与任何其他福利。 The council's "true God from true God, begotten not made" set aside Arius's contention that, since God was immutable and unknowable, Christ had to be a created being, made out of nothing by God, first in the created order certainly, but of it.安理会的"的真神，从真实的上帝，造物主没有作出"预留arius的争论，因为上帝是一成不变和不可知性，基督已经是一个创造，取得了从无到有，由神的，首先是在创造秩序的肯定，但对它。 This limited the concept of the preexistence of Christ even while adapting the dominant Logos Christology to Arianism.这是有限度的概念，该preexistence基督的，甚至同时适应占主导地位的标志christology以arianism 。 The Logos, first born, created of God, was incarnate in the Christ but, asserted Arius, "there was when he was not."标识，首先诞生的时候，创造了上帝的，是肉身，在基督，但断言arius " ，有时，他不" 。
Nicaea's "of one substance with the Father" made the Greek term homoousios the catchword of the orthodox.的尼西亚的"一种物质与父亲"使希腊来说homoousios了时髦的正统。 Arianism developed two parties, one of which felt Christ was of a substance like the Father (homoiousios). arianism发展两党，其中之一是认为基督是一种物质像父亲（ homoiousios ） 。 A more extreme wing insisted that as a created being Christ was unlike the Father in substance (anomoios).一个更极端的右翼坚持认为，作为一个正在形成基督被不像父亲，在物质（ anomoios ） 。 Arius himself would have belonged to the first or more moderate party. arius自己也有属于第一或较温和的党。
The council's anathemas were extended to all those who claimed "there was once when he was not"; "before his generation he was not"; "he was made out of nothing"; "the Son of God is of another subsistence or substance"; and "the Son of God [is] created or alterable or mutable."安理会的anathemas调查范围扩大至所有那些声称"有一次，当他不" ， "以前他那一代，他不" ， "他是出于什么" ， "上帝的儿子，是另一种生存或物质"以及"上帝的儿子[是]创造或变或可变的" 。 The last anathema attacked another Arian teaching.最后诅咒攻击另一阿里安教学。 Arius and subsequent Arians had taught that Christ grew, changed, matured in his understanding of the divine plan according to the Scriptures, and therefore could not be part of the unchanging God. arius和随后arians告诉我们，基督增长，改变了，成熟，在他所掌握的神圣计划，根据圣经，因此不能部分不变的上帝。 He was not God the Son; rather, He was simply given the title Son of God as an honor.他不是上帝的儿子，而是他只看得到标题上帝的儿子，作为一种荣誉。
An observer in that day might well have thought Arianism was going to triumph in the church.观察员在这一天也许也想到arianism去凯旋在教会里。 Beginning with Constantius the court was often Arian.从constantius法院往往是阿里安。 Five times Athanasius of Alexandria was driven into exile, interrupting his long episcopate. 5倍athanasius亚历山大驱车到流放，打断他的长期主教。 A series of synods repudiated the Nicene symbol in various ways, Antioch in 341, Arles in 353; and in 355 Liberius of Rome and Ossius of Cordoba were exiled and a year later Hilary of Poitier was sent to Phrygia.一连串的主教会议批判了nicene象征，在以各种方式，安提341 ，阿尔勒，在353和355在利比里奥的罗马和ossius的科尔多瓦被流放，并于一年后希拉蕊的波伊提尔被送往phrygia 。 In 360 in Constantinople all earlier creeds were disavowed and the term substance (ousia) was outlawed.在360君士坦丁堡所有先前信条被否定和长远的物质（ ousia ）被依法取缔。 The Son was simply declared to be "like the Father who begot him."儿子只是被宣布为"像父亲begot他" 。
The orthodox counterattack on Arianism pointed out that the Arian theology reduced Christ to a demigod and in effect reintroduced polytheism into Christianity, since Christ was worshiped among Arians as among the orthodox.东正教反击对arianism指出，这次阿里安神学减少基督一鸿郁并生效的重新多神教到基督教，因为基督被崇拜当中arians之间东正教。 But in the long run the most telling argument against Arianism was Athanasius's constant soteriological battle cry that only God, very God, truly God Incarnate could reconcile and redeem fallen man to holy God.但长远而言，最有说服力的论据反对arianism是athanasius的不断soteriological的战斗口号，只有上帝，很神，真正上帝的化身，可以调和和赎回塌男子进入神圣的上帝。 It was the thorough work of the Cappadocian Fathers, Basil the Great, Gregory of Nyssa, Gregory of Nazianzus, which brought the final resolution that proved theologically acceptable to the church.这是彻底的工作，该cappadocian父亲，罗勒伟大，格雷戈里的nyssa ，格雷戈里的nazianzus ，使最终解决这证明theologically接受的教会。 They divided the concept of substance (ousia) from the concept of person (hypostasis) and thus allowed the orthodox defenders of the original Nicene formula and the later moderate or semi-Arian party to unite in an understanding of God as one substance and three persons.他们划分的概念，物质（ ousia ） ，从概念的人， （合） ，从而使正统的捍卫者原来nicene公式及后来中度或半阿里安党要团结在谅解上帝作为一种物质及三名人士。 Christ therefore was of one substance with the Father (homoousion) but a distinct person.基督，所以是一种物质与父亲（ homoousion ） ，但显着的人。 With this understanding the Council of Constantinople in 381 was able to reaffirm the Nicene Creed.这种理解安理会的君士坦丁堡在381人，是能够重申尼西亚。 The able Emperor Theodosius I threw himself on the side of orthodoxy and Arianism began to wane in the empire.能干的皇帝theodosius i义无返顾自己捞取好处的正统和arianism开始衰落，在帝国。
The long struggle with Arianism was not over yet, however, for Ulfilas, famous missionary to the Germanic tribes, had accepted the Homoean statement of Constantinople of 360.在长期的斗争与arianism是还没有过去，但是，对于乌尔菲拉，著名的传教士日耳曼部落，已经接受了homoean声明君士坦丁堡的360 。 Ulfilas taught the similarity of the Son to the Father and the total subordination of the Holy Spirit.乌尔菲拉教相似的儿子向父亲及总从属的圣灵。 He taught the Visigoths north of the Danube, and they in turn carried this semi-Arianism back into Italy.他教会了visigoths北部多瑙河，他们又进行了这个半arianism回意大利。 The Vandals were taught by Visigoth priests and in 409 carried the same semi-Arianism across the Pyrenees into Spain.该音像店授课西哥特人的司铎和409进行同样的半arianism跨越比利牛斯山进入西班牙。 It was not until the end of the seventh century that orthodoxy was to finally absorb Arianism.但直到去年底的第七世纪的正统是最后吸纳arianism 。 Yet Arianism has been reborn in the modern era in the form of extreme Unitarianism, and the Jehovah's Witnesses regard Arius as a forerunner of CT Russell.然而arianism已投胎在当今时代，在形式的极端unitarianism ，耶和华见证人方面arius作为先行者的CT罗素。
VL
Walter沃尔特的VL
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
J. Danielou and
H. Marrou, The Christian Centuries, I, chs. j. danielou和H marrou
，基督教百年来，我和社区卫生服务。 18-19; JH Newman, The Arians of the
Fourth Century; RC Gregg and DE Groh, Early Arianism; TA Kopecek, A History of
Neo-Arianism, 2 vols.; HM Gwatkin, Studies in Arianism; E. Boularand, l'Heresie
d'Arius et la foi de Nicee, 2 vols. 18-19 ; JH的纽曼，
arians的第四个世纪;钢筋格雷格和德分析家格罗，早期arianism ;电讯局长科佩切克，一个历史的新arianism ，
2卷;陛下格沃特金，研究arianism ;体育boularand ，升' heresie -a rius等香格里拉公布于德n icee， 2卷。
Semi-Arianism was the doctrine of Christ's sonship as held by fourth century theologians who were reluctant to accept either the strict Nicene definition or the extreme Arian position.半arianism是中庸基督的sonship作为举行的第四世纪的神学家的人都不愿意接受要么严格nicene定义或极端阿里安立场。 After the Council of Nicaea (AD 325) a single term came to identify each position.经过理事会的尼西亚（公元325 ）一个任期，来确定每个职位。
Some students of the controversy have argued that the term "Semi-Arianism" is an unfair term, associating the movement too closely with Arianism, and that "Semi-Nicene" might better represent the movement's tendency toward orthodoxy.有些学生的争议，有论者认为， "半arianism " ，是一种不公平来说，缔运动太密切与arianism ，以及"半nicene "可能会更好地代表运动的倾向，正统。 The term "Ante-Nicene" has been used as often, however, because Semi-Arians did, in fact, deny that Christ was fully one with the Father.术语"前厅nicene "已被作为很多时候，不过，由于半arians那样，事实上，在否认基督是一个完全与父亲。
The Semi-Arian position arose at the Council of Nicaea, called by Emperor Constantine to deal with the Arian question, which had raised enough controversy to threaten the unity of the church.半阿里安位置出现在理事会的尼西亚，所谓由皇帝君士坦丁处理与阿里安的问题，提出了足够的争议威胁的统一教会。 All but two of the bishops present at the council signed the orthodox statement, though many did so with reservations.所有，但其中两名主教出席欧洲委员会签署正统声明中，尽管许多人这样做保留。 Semi-Arians also came to be called "Eusebians" after Eusebius, bishop of Nicomedia and later patriarch of Constantinople.半arians也来到被称为" eusebians "后，尤西比乌斯，主教尼科美底亚，后来牧的君士坦丁堡。 As a young man Eusebius had studied with Arius.作为一个年轻的男子尤西比乌斯地研究了arius 。 Though he signed the creed at the Council of Nicaea, he later became a key leader in the reaction against it.他虽然签署了信条，在理事会的尼西亚，他后来成为一个重要的领导人，在反应反对。
The most prominent leader of the Semi-Arians at the Council, however, was Eusebius, bishop of Caesarea, the early church historian.最突出的领导人对半arians日举行的立法会，但是，尤西比乌斯，主教caesarea ，早期教会史学家。 Following the council the Semi-Arian position remained prominent, but a resugence of the Old Arians, seeking to reinstate the original heresy, led to the disintegration of Semi-Arian support.继安理会半阿里安状况仍然比较突出，但resugence的旧arians ，设法恢复原来的异端，导致解体半阿里安支持。 In August 357, a small but important synod met at Sirmium in Illyricum.在8月357人，一小，但意义重大主教会议今天下午在锡尔缪姆在伊利里库姆。 The creed that emerged from the synod condemned the term ousia in any form and clearly subordinated the Son to the Father.该信条产生主教谴责任期ousia以任何形式，并明确服从儿子向父亲。 This creed split the opponents of Nicaea so decisively that it turned sentiment in favor of the orthodox view.这一信条分裂反对者的尼西亚如此斩钉截铁地表示，原来情绪青睐的正统观点。 Many bishops renounced their errors and subscribed to the Nicene Creed.很多主教放弃了自己的过失，并签署尼西亚。 After this point Semi-Arians never existed in significant numbers.经此点半arians从未存在大量。 Some became Arian and many reaffirmed orthodoxy at the Council of Constantinople in 381.有的成了阿里安和许多正统重申了在安理会的君士坦丁堡，在381名。
BL
Shelley基本法雪莱
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
ER Hardy, ed.,
Christology of the Later Fathers; JND Kelly, Early Christian Doctrines; GL
Prestige, Fathers and Heretics.呃哈，版， christology的后来父亲; jnd凯利，早期的基督教教义;
GL的威望，父亲和异教徒。
A heresy which arose in the fourth century, and denied the Divinity of Jesus Christ.邪教，其中发生在第四世纪时，否认神的耶稣基督。
DOCTRINE学说
First among the doctrinal disputes which troubled Christians after Constantine had recognized the Church in AD 313, and the parent of many more during some three centuries, Arianism occupies a large place in ecclesiastical history.其中首先理论上的争议困扰基督徒后，君士坦丁已认识到教会在公元313 ，和家长多，在三个多世纪以来， arianism占有较大的地方，在教会的历史。 It is not a modern form of unbelief, and therefore will appear strange in modern eyes.它不是一个现代的形式，不信者，所以会出现奇怪的，在现代的眼睛是雪亮的。 But we shall better grasp its meaning if we term it an Eastern attempt to rationalize the creed by stripping it of mystery so far as the relation of Christ to God was concerned.不过，我们会更好地把握其内涵，如果我们来说，它是一个东方的企图合理化信条，由剥它的神秘至于所谓的关系基督天主关注。 In the New Testament and in Church teaching Jesus of Nazareth appears as the Son of God.在新约圣经和教会的教学拿撒勒的耶稣看来，作为上帝的儿子。 This name He took to Himself (Matthew 11:27; John 10:36), while the Fourth Gospel declares Him to be the Word (Logos), Who in the beginning was with God and was God, by Whom all things were made.这个名字，他以自己（马太11:27 ;约翰10:36 ） ，而第四福音宣布他要字（标识） ，他在开始时是与神和上帝，谁所有的事情发了言。 A similar doctrine is laid down by St. Paul, in his undoubtedly genuine Epistles to the Ephesians, Colossians, and Philippians.类似的学说，是订下的圣保罗，在他无疑是真正的书信，以以弗所，歌罗西书，并philippians 。 It is reiterated in the Letters of Ignatius, and accounts for Pliny's observation that Christians in their assemblies chanted a hymn to Christ as God.它重申，在信件的伊格及帐目普林尼的观察，基督教徒在他们的集会高呼： 1圣歌，以基督为神。 But the question how the Son was related to the Father (Himself acknowledged on all hands to be the one Supreme Deity), gave rise, between the years AD 60 and 200, to a number of Theosophic systems, called generally Gnosticism, and having for their authors Basilides, Valentinus, Tatian, and other Greek speculators.但问题是如何儿子与父亲（本人承认对所有的手被一个最高神） ，引起了之间，多年来专案60个和200个，向一些theosophic系统，一般称为灵知报告，并经作其作者basilides ， valentinus ， tatian ，和其他希腊炒家。 Though all of these visited Rome, they had no following in the West, which remained free from controversies of an abstract nature, and was faithful to the creed of its baptism.虽然所有这些访问罗马时，他们并没有以下的，在西方，这仍是免费的，由争议的是一个抽象的性质，并忠实于信仰，它的洗礼。
Intellectual centres were chiefly Alexandria and Antioch, Egyptian or Syrian, and speculation was carried on in Greek.智力中心，主要是亚历山大和安提，埃及或叙利亚，性和投机性进行了关于在希腊文。 The Roman Church held steadfastly by tradition.罗马教会举行，坚定不移地按传统。 Under these circumstances, when Gnostic schools had passed away with their "conjugations" of Divine powers, and "emanations" from the Supreme unknowable God (the "Deep" and the "Silence") all speculation was thrown into the form of an inquiry touching the "likeness" of the Son to His Father and "sameness" of His Essence.在这种情况下，当诺斯替学校已经去世与他们的"变形"的神圣权力，并" emanations "从最高不可知神（下称"深"与"沉默" ）的所有猜测扔进成立一个调查感人"相似性"的儿子向他的父亲和"共同性" ，其本质是什么。 Catholics had always maintained that Christ was truly the Son, and truly God.天主教徒一直坚持认为基督是真正的儿子，真正上帝。 They worshipped Him with divine honours; they would never consent to separate Him, in idea or reality, from the Father, Whose Word, Reason, Mind, He was, and in Whose Heart He abode from eternity.他们崇拜他的神的荣誉，他们绝不会同意把他的，在理念或现实中，从父亲的一句话，因此，这一点，他过去是，在他们的心，他的居留权，从永恒。 But the technical terms of doctrine were not fully defined; and even in Greek words like essence (ousia), substance (hypostasis), nature (physis), person (hyposopon) bore a variety of meanings drawn from the pre-Christian sects of philosophers, which could not but entail misunderstandings until they were cleared up.但技术条件的学说并没有完全确定;乃至希腊的字眼，例如本质（ ousia ） ，物质（合） ，性质（物理） ，个人（ hyposopon ）膛多种含义取自前基督教教派的哲学家这不能不引起误会，直到被清理了。 The adaptation of a vocabulary employed by Plato and Aristotle to Christian truth was a matter of time; it could not be done in a day; and when accomplished for the Greek it had to be undertaken for the Latin, which did not lend itself readily to necessary yet subtle distinctions.适应一个词汇受聘于柏拉图，亚里士多德，以基督教真理是一个时间的问题，它不可能做到一两天;何时完成，为希腊语，但必须承诺为拉丁语，它并不适合容易必要的，但微妙的区别。 That disputes should spring up even among the orthodox who all held one faith, was inevitable.纷争应由春天了，即使是正统的人都举行了一次信念，是必然的。 And of these wranglings the rationalist would take advantage in order to substitute for the ancient creed his own inventions.和这些wranglings理性将采取的好处，以取代古老的信条，他自己的发明创造。 The drift of all he advanced was this: to deny that in any true sense God could have a Son; as Mohammed tersely said afterwards, "God neither begets, nor is He begotten" (Koran, 112).漂移的一切，他的先进是这样的：以否认，在任何真正意义上上帝能有一个儿子，由于穆罕默德简短表示，事后， "上帝既不产生的，也不是他的遗物" （古兰经，第112号） 。 We have learned to call that denial Unitarianism.我们已学会呼吁拒绝unitarianism 。 It was the ultimate scope of Arian opposition to what Christians had always believed.这是最终的范围阿里安反对什么基督徒一直相信。 But the Arian, though he did not come straight down from the Gnostic, pursued a line of argument and taught a view which the speculations of the Gnostic had made familiar.但阿里安，他虽然没有来直线下跌，从诺斯替，追求线的说法，并给了共识，这是猜测的诺斯替曾熟悉不过了。 He described the Son as a second, or inferior God, standing midway between the First Cause and creatures; as Himself made out of nothing, yet as making all things else; as existing before the worlds of the ages; and as arrayed in all divine perfections except the one which was their stay and foundation.他形容儿子，作为他们的第二或劣神，站在中间，第一个原因和动物;作为自己出于什么，但作为决策一切事物的远大理想;正如前存在的世界中的年龄，并且随着排列所有神圣完善除了一个因为这是他们留下来的基础。 God alone was without beginning, unoriginate; the Son was originated, and once had not existed.只有上帝是没有开始， unoriginate ;儿子的发源地，并曾经有过不存在。 For all that has origin must begin to be.归根究底有原产地必须开始。
Such is the genuine doctrine of Arius.这样的是真正的教义arius 。 Using Greek terms, it denies that the Son is of one essence, nature, or substance with God; He is not consubstantial (homoousios) with the Father, and therefore not like Him, or equal in dignity, or co-eternal, or within the real sphere of Deity.用希腊语来说，它否认儿子是一个本质，性质，或物质与上帝，他是不是consubstantial （ homoousios ）随父亲，所以不喜欢他，或者享有同等的尊严，或协调永恒的，或真正领域的神。 The Logos which St. John exalts is an attribute, Reason, belonging to the Divine nature, not a person distinct from another, and therefore is a Son merely in figure of speech.徽标，其中圣约翰exalts是一个属性，因此，属于其所在的神性，而不是一个人有别于另一个的，因此是一个儿子，只是在人物的讲话。 These consequences follow upon the principle which Arius maintains in his letter to Eusebius of Nicomedia, that the Son "is no part of the Ingenerate."这些后果后，后续的原则，即arius保持在他的信中，以尤西比乌斯的尼科美底亚说，儿子是个"部分的ingenerate " 。 Hence the Arian sectaries who reasoned logically were styled Anomoeans: they said that the Son was "unlike" the Father.因此，阿里安sectaries谁有理逻辑上被冠之anomoeans ：他们说，儿子是"不像"是父亲。 And they defined God as simply the Unoriginate.他们确定了上帝的作为，只不过是unoriginate 。 They are also termed the Exucontians (ex ouk onton), because they held the creation of the Son to be out of nothing.他们也被称为exucontians （当然ouk onton ） ，因为他们举行创立的儿子被列无中生有。
But a view so unlike tradition found little favour; it required softening or palliation, even at the cost of logic; and the school which supplanted Arianism from an early date affirmed the likeness, either without adjunct, or in all things, or in substance, of the Son to the Father, while denying His co-equal dignity and co-eternal existence.但是，以期使有别于传统发现很少人赞成;它需要软化或姑息，甚至不惜逻辑;和学校，其中supplanted arianism由早日肯定了似的，要么没有附属物，或在一切事上，还是在实质上，对儿子的父亲，而否定他的同案平等的尊严和合作的永恒存在。 These men of the Via Media were named Semi-Arians.这些男人的威盛媒体被命名为半arians 。 They approached, in strict argument, to the heretical extreme; but many of them held the orthodox faith, however inconsistently; their difficulties turned upon language or local prejudice, and no small number submitted at length to Catholic teaching.他们走近，在严格的说法，向异端极端，但他们中的许多人举行了东正教信仰的，但不一致，他们的困难后，把语文或当地偏见，并没有少数提交的长度，以天主教教学。 The Semi-Arians attempted for years to invent a compromise between irreconcilable views, and their shifting creeds, tumultuous councils, and worldly devices tell us how mixed and motley a crowd was collected under their banner.半arians企图多年发明一种妥协之间不可调和的意见，并把他们的教义，动荡不定的议会，和世俗的设备告诉我们如何混合和杂色一群人，根据所收集的，他们就是一面旗帜。 The point to be kept in remembrance is that, while they affirmed the Word of God to be everlasting, they imagined Him as having become the Son to create the worlds and redeem mankind.这点被留置在怀念的是，他们确认了上帝的话，以成为永续的，他们想象中，他已变成了儿子来创造世界和赎回人类。 Among the ante-Nicene writers, a certain ambiguity of expression may be detected, outside the school of Alexandria, touching this last head of doctrine.其中前厅nicene作家，有一定的模糊性的表达，可发现，在学校外的亚历山德里亚，在谈到最后这头的教义。 While Catholic teachers held the Monarchia, viz.而天主教教师举行monarchia ，即。 that there was only one God; and the Trinity, that this Absolute One existed in three distinct subsistences; and the Circuminession, that Father, Word, and Spirit could not be separated, in fact or in thought, from one another; yet an opening was left for discussion as regarded the term "Son," and the period of His "generation" (gennesis).即只有一个上帝;三位一体的，这绝对的一个存在三种截然不同的subsistences和circuminession ，即父亲，言行一致，精神不能分开的，在认定事实上或者在思想，从另外一个，但开幕留下讨论把"儿子" ，并在期间他的"一代人" （ gennesis ） 。 Five ante-Nicene Fathers are especially quoted: Athenagoras, Tatian, Theophilus of Antioch, Hippolytus, and Novatian, whose language appears to involve a peculiar notion of Sonship, as though It did not come into being or were not perfect until the dawn of creation.五前厅nicene父亲特别引述： athenagoras ， tatian ，西奥菲勒斯安提， hippolytus ，诺瓦蒂安，其语言似乎牵涉到一个奇特的概念sonship ，因为尽管它没有形成或不完美，直到黎明创作。 To these may be added Tertullian and Methodius.这些可能会增加戴尔都良和methodius 。 Cardinal Newman held that their view, which is found clearly in Tertullian, of the Son existing after the Word, is connected as an antecedent with Arianism.红衣主教纽曼认为，他们认为，这是明显发现，在戴尔都良，对现有的儿子一词后，连作为一个前因与arianism 。 Petavius construed the same expressions in a reprehensible sense; but the Anglican Bishop Bull defended them as orthodox, not without difficulty. petavius视为同一词句在应受谴责的意义，但英国圣公会主教牛市替他们辩护，因为正统的，不无困难。 Even if metaphorical, such language might give shelter to unfair disputants; but we are not answerable for the slips of teachers who failed to perceive all the consequences of doctrinal truths really held by them.即使隐喻，如语言，可能给住房，以不公平的纠纷;但是，我们并没有为本身缆教师因未能洞悉一切后果教义真理真的举行。 From these doubtful theorizings Rome and Alexandria kept aloof.从这些疑问theorizings罗马和亚历山大保持超然。 Origen himself, whose unadvised speculations were charged with the guilt of Arianism, and who employed terms like "the second God," concerning the Logos, which were never adopted by the Church -- this very Origen taught the eternal Sonship of the Word, and was not a Semi-Arian.自己的渊源，其unadvised猜测，被落案控以有关罪名的arianism ，是谁雇用条款如同"第二上帝"的有关标识，其中没有采取由教会-这个非常教渊源永恒s onship的字，并是不是一个半阿里安。 To him the Logos, the Son, and Jesus of Nazareth were one ever-subsisting Divine Person, begotten of the Father, and, in this way, "subordinate" to the source of His being.他的标识，儿子，拿撒勒的耶稣被人-神糊口的人，造物主的父亲，并在此方式， "下级" ，以从源头上他的福祉。 He comes forth from God as the creative Word, and so is a ministering Agent, or, from a different point of view, is the First-born of creation.他提出了从上帝的创造字，所以是一个服事代理人，或者，从一个不同的角度来看，是第一个出生的创作风格。 Dionysius of Alexandria (260) was even denounced at Rome for calling the Son a work or creature of God; but he explained himself to the pope on orthodox principles, and confessed the Homoousian Creed.狄奥尼修斯的亚历山德里亚（ 260 ） ，甚至谴责在罗马呼唤着儿子的工作，或受造物神的，但他解释自己教宗对正统原则，并供述了同一性信条。
HISTORY历史
Paul of Samosata, who was contemporary with Dionysius, and Bishop of Antioch, may be judged the true ancestor of those heresies which relegated Christ beyond the Divine sphere, whatever epithets of deity they allowed Him.保罗的samosata ，谁是与当代狄奥尼修斯，并主教安提，可判断真正始祖那些异端邪说降级基督超越神圣的领域中，无论称呼的神，他们让他的。 The man Jesus, said Paul, was distinct from the Logos, and, in Milton's later language, by merit was made the Son of God.该名男子耶稣说，保罗，是有别于标识，并在弥尔顿的语言后，由优点是上帝的儿子。 The Supreme is one in Person as in Essence.最高人民法院，是一个人，因为在本质上。 Three councils held at Antioch (264-268, or 269) condemned and excommunicated the Samosatene. 3个议会举行安提（ 264-268或269 ）谴责，并驱逐了samosatene 。 But these Fathers would not accept the Homoousian formula, dreading lest it be taken to signify one material or abstract substance, according to the usage of the heathen philosophies.但这些父亲不会接受同一性公式，畏惧以免它采取意味着一个物质或抽象物质，据使用该异教徒的哲学。 Associated with Paul, and for years cut off from the Catholic communion, we find the well-known Lucian, who edited the Septuagint and became at last a martyr.与保罗，并多年被切断天主教共融，我们发现了著名的乔治，他们编辑了septuagint成为最后成为烈士。 From this learned man the school of Antioch drew its inspiration.从这个博学多学校安提提请其灵感。 Eusebius the historian, Eusebius of Nicomedia, and Arius himself, all came under Lucian's influence.尤西比乌斯历史学家，尤西比乌斯的尼科美底亚， arius本人，都根据乔治的影响力。 Not, therefore, to Egypt and its mystical teaching, but to Syria, where Aristotle flourished with his logic and its tendency to Rationalism, should we look for the home of an aberration which had it finally triumphed, would have anticipated Islam, reducing the Eternal Son to the rank of a prophet, and thus undoing the Christian revelation.没有，因此，埃及和其神秘的教学，但与叙利亚，而亚里士多德兴盛与他的逻辑及其发展趋势，以理性主义，我们应该寻找家中的一个畸变了，它终于获胜，将有预期伊斯兰教，减少永恒儿子的职级先知，因此，打倒基督教的启示。
Arius, a Libyan by descent, brought up at Antioch and a school-fellow of Eusebius, afterwards Bishop of Nicomedia, took part (306) in the obscure Meletian schism, was made presbyter of the church called "Baucalis," at Alexandria, and opposed the Sabellians, themselves committed to a view of the Trinity which denied all real distinctions in the Supreme. arius ，利比亚由后裔，但也带来了在安提及学校的研究员尤西比乌斯，事后主教尼科美底亚，参加了（ 306 ） ，在模糊meletian裂，是presbyter的教会所谓的" baucalis " ，在亚历山大与反对sabellians ，自己的承诺期的三位一体，其中否认了所有真正的区别在最高法院。 Epiphanius describes the heresiarch as tall, grave, and winning; no aspersion on his moral character has been sustained; but there is some possibility of personal differences having led to his quarrel with the patriarch Alexander whom, in public synod, he accused of teaching that the Son was identical with the Father (319). epiphanius描述heresiarch高，严重的，而且赢得;没有aspersion对他的品德一直持续，但也有一些可能性的个人分歧已导致了他的争吵与亚历山大牧首，其中，在公共主教，他被指控教学儿子是一致的，与父亲（ 319 ） 。 The actual circumstances of this dispute are obscure; but Alexander condemned Arius in a great assembly, and the latter found a refuge with Eusebius, the Church historian, at Caesarea.实际情况，这一争端是模糊不清，但亚历山大谴责arius在一个伟大的集会，后者则找到了庇护，尤西比乌斯，教会史学家，在caesarea 。 Political or party motives embittered the strife.政治或政党的动机苦争斗。 Many bishops of Asia Minor and Syria took up the defence of their "fellow-Lucianist," as Arius did not hesitate to call himself.很多主教的小亚细亚和叙利亚拿起了捍卫自己的"老乡lucianist ， "作为arius没有犹豫，以自称。 Synods in Palestine and Bithynia were opposed to synods in Egypt.主教会议在巴勒斯坦和bithynia人反对主教会议在埃及。 During several years the argument raged; but when, by his defeat of Licinius (324), Constantine became master of the Roman world, he determined on restoring ecclesiastical order in the East, as already in the West he had undertaken to put down the Donatists at the Council of Arles.几年里引起了很大争议，但何时，用他自己的失败，李锡尼（ 324 ） ，君士坦丁成为大师的罗马世界，他决心要恢复教会为了在东部地区，已经在西方他曾承诺放下donatists在安理会的阿尔勒。 Arius, in a letter to the Nicomedian prelate, had boldly rejected the Catholic faith. arius ，在一封信中向nicomedian主教，曾大胆地拒绝了天主教的信仰。 But Constantine, tutored by this worldly-minded man, sent from Nicomedia to Alexander a famous letter, in which he treated the controversy as an idle dispute about words and enlarged on the blessings of peace.但君士坦丁，辅导，由这个人间志同道合的人，派出由尼科美底亚，以亚历山大著名的信中，他在其中这样对待有争议的闲置争议的话，并扩大对和平的祝福。 The emperor, we should call to mind, was only a catechumen, imperfectly acquainted with Greek, much more incompetent in theology, and yet ambitious to exercise over the Catholic Church a dominion resembling that which, as Pontifex Maximus, he wielded over the pagan worship.皇帝，我们要呼吁一点，只是一个catechumen ，不是十全十美熟悉希腊语，更无能，在神学，但雄心勃勃的行使超过天主教教会了Dominion相似其中，作为日Bishop鲆，他挥起超过异教崇拜。 From this Byzantine conception (labelled in modern terms Erastianism) we must derive the calamities which during many hundreds of years set their mark on the development of Christian dogma.从这个拜占庭构想（标签在现代条件erastianism ） ，我们必须从中灾难，在许多千百年来定其标志就发展基督教教条。 Alexander could not give way in a matter so vitally important.亚历山大无法退让的事，所以非常重要。 Arius and his supporters would not yield. arius和他的支持者将不会屈服。 A council was, therefore, assembled in Nicaea, in Bithynia, which has ever been counted the first ecumenical, and which held its sittings from the middle of June, 325.一个议会，因此，在组装的尼西亚，在bithynia ，从未有人算首合一，并召开了会议，从6月中旬，全国325个。 (See FIRST COUNCIL OF NICAEA). （见第一届理事会的尼西亚） 。 It is commonly said that Hosius of Cordova presided.人们普遍表示，侯休斯的科尔多瓦主持了会议。 The Pope, St. Silvester, was represented by his legates, and 318 Fathers attended, almost all from the East.教宗，圣西尔维斯特，派他的legates ， 318父出席，几乎全部来自东部地区。 Unfortunately, the acts of the Council are not preserved.不幸的是，行为的安理会不被保存。 The emperor, who was present, paid religious deference to a gathering which displayed the authority of Christian teaching in a manner so remarkable.皇帝，当时在场的有薪宗教听从了一次聚会，其中展示的权威基督教教学方式，所以非常了不起。 From the first it was evident that Arius could not reckon upon a large number of patrons among the bishops.从第一次很明显arius不能算后，大批食客当中主教。 Alexander was accompanied by his youthful deacon, the ever-memorable Athanasius who engaged in discussion with the heresiarch himself, and from that moment became the leader of the Catholics during well-nigh fifty years.亚历山大是伴随着他的青春执事，不断难忘athanasius从事与该公司商讨heresiarch自己，从这一刻起，成为领导者的天主教徒，在良好的来临五十年。 The Fathers appealed to tradition against the innovators, and were passionately orthodox; while a letter was received from Eusebius of Nicomedia, declaring openly that he would never allow Christ to be of one substance with God.父亲呼吁对传统的革新者，并慷慨激昂地为东正教徒，而这封信是收到了尤西比乌斯的尼科美底亚，宣布公开表示，他决不会允许基督必须的一种物质与上帝。 This avowal suggested a means of discriminating between true believers and all those who, under that pretext, did not hold the Faith handed down.这一声明提出一种手段，区别对待真正的信徒和各界人士，根据这一借口，没有举行信仰传世。 A creed was drawn up on behalf of the Arian party by Eusebius of Caesarea in which every term of honour and dignity, except the oneness of substance, was attributed to Our Lord.一信条是制定了代表本党阿里安由尤西比乌斯的caesarea在每一届的名誉和尊严，除非是单一性的物质，这是由于我们的主。 Clearly, then, no other test save the Homoousion would prove a match for the subtle ambiguities of language that, then as always, were eagerly adopted by dissidents from the mind of the Church.显然，当时，没有其他测试挽救homoousion将被证明并不逊色微妙含糊不清的语言，那么一如既往，急切地通过持不同政见者，由心的教会。 A formula had been discovered which would serve as a test, though not simply to be found in Scripture, yet summing up the doctrine of St. John, St. Paul, and Christ Himself, "I and the Father are one".一个公式被警方发现将作为测试，但不是简单地被发现，在经文中，但总结了中庸之道圣约翰，圣保罗，以及基督本人， "我与父原为一" 。 Heresy, as St. Ambrose remarks, had furnished from its own scabbard a weapon to cut off its head.异端，正如圣刘汉铨发言后，曾提供从自己的剑鞘武器，以切断其头部。 The "consubstantial" was accepted, only thirteen bishops dissenting, and these were speedily reduced to seven. " consubstantial "的建议被接受，只有13名主教持异议的，并得到了这些迅速减少到7个。 Hosius drew out the conciliar statements, to which anathemas were subjoined against those who should affirm that the Son once did not exist, or that before He was begotten He was not, or that He was made out of nothing, or that He was of a different substance or essence from the Father, or was created or changeable.侯休斯拔出了conciliar报表，其中anathemas被subjoined对那些应该肯定地说，儿子一旦不存在，或者说，以前他是造物主，他不会，或者说，他是出于什么，或者说，他是一个不同物质或实质上来自父亲，还是创造或复杂多变。 Every bishop made this declaration except six, of whom four at length gave way.每个主教作出这项声明，但六人，其中4个在长了。 Eusebius of Nicomedia withdrew his opposition to the Nicene term, but would not sign the condemnation of Arius.尤西比乌斯的尼科美底亚撤回了他反对以nicene任期，但不会签署谴责arius 。 By the emperor, who considered heresy as rebellion, the alternative proposed was subscription or banishment; and, on political grounds, the Bishop of Nicomedia was exiled not long after the council, involving Arius in his ruin.由皇帝，他们认为是异端邪说，因为叛逆，另类建议被认购或流放，以及基于政治理由，主教尼科美底亚被放逐后不久会，其中涉及arius在他的下场。 The heresiarch and his followers underwent their sentence in Illyria.该heresiarch和他的追随者在经历了服刑illyria 。 But these incidents, which might seem to close the chapter, proved a beginning of strife, and led on to the most complicated proceedings of which we read in the fourth century.但这些事情，这似乎可以关闭章，证明是一个开始的争斗，并导致上最复杂的程序，而我们已看过在第四世纪。 While the plain Arian creed was defended by few, those political prelates who sided with Eusebius carried on a double warfare against the term "consubstantial", and its champion, Athanasius.而平原阿里安教义辩护，由数，这些政治主教的人的片面与尤西比乌斯进行双重战争"一词consubstantial " ，其冠军， athanasius 。 This greatest of the Eastern Fathers had succeeded Alexander in the Egyptian patriarchate (326).这一最大的东区，父亲已成功亚历山大在埃及牧（ 326 ） 。 He was not more than thirty years of age; but his published writings, antecedent to the Council, display, in thought and precision, a mastery of the issues involved which no Catholic teacher could surpass.他是不超过三十年，年龄，但他出版的著作，先行向安理会提出，显示，在思想和精度，熟练掌握所涉及的事项，其中并没有天主教教师可以超越。 His unblemished life, considerate temper, and loyalty to his friends made him by no means easy to attack.他无疵的生活，体贴的脾气，和忠于他的朋友，使他不容易受到攻击。 But the wiles of Eusebius, who in 328 recovered Constantine's favour, were seconded by Asiatic intrigues, and a period of Arian reaction set in. Eustathius of Antioch was deposed on a charge of Sabellianism (331), and the Emperor sent his command that Athanasius should receive Arius back into communion.但狡猾的尤西比乌斯，他们在328追回君士坦丁的赞成，被借调，由亚洲阴谋，和一个时期的阿里安反应小巫见大巫。欧斯塔修斯安提被废黜一个负责sabellianism （ 331 ） ，和皇帝派他的指挥athanasius应该得到arius回共融。 The saint firmly declined.圣坚决拒绝。 In 325 the heresiarch was absolved by two councils, at Tyre and Jerusalem, the former of which deposed Athanasius on false and shameful grounds of personal misconduct.在325本heresiarch被免除，由两个市政局，在轮胎和耶路撒冷，前者其中废黜athanasius对虚假和可耻的理由，个人的不当行为。 He was banished to Trier, and his sojourn of eighteen months in those parts cemented Alexandria more closely to Rome and the Catholic West.他被放逐到特里尔，他的逗留18个月，在这些零件硬质合金亚历山大更紧密地和罗马天主教西。 Meanwhile, Constantia, the Emperor's sister, had recommended Arius, whom she thought an injured man, to Constantine's leniency.与此同时， constantia ，皇帝的妹妹，曾建议arius人，她以为一名受伤男子，以君士坦丁的，决不姑息。 Her dying words affected him, and he recalled the Lybian, extracted from him a solemn adhesion to the Nicene faith, and ordered Alexander, Bishop of the Imperial City, to give him Communion in his own church (336).她临终的话影响了他，他回忆起lybian ，摘自他的一个庄严粘附到nicene信念，并下令亚历山大主教的皇城，给他的共融在自己的教堂（ 336 ） 。 Arius openly triumphed; but as he went about in parade, the evening before this event was to take place, he expired from a sudden disorder, which Catholics could not help regarding as a judgment of heaven, due to the bishop's prayers. arius公开获胜，但由于他到约在巡游活动，前一天晚上这个活动是在什么地方，他从过期突然紊乱，其中天主教徒忍不住就作为判决的天堂，因为这位主教的祈祷。 His death, however, did not stay the plague.他的逝世，但是，不留鼠疫。 Constantine now favoured none but Arians; he was baptized in his last moments by the shifty prelate of Nicomedia; and he bequeathed to his three sons (337) an empire torn by dissensions which his ignorance and weakness had aggravated.君士坦丁现在都不喜欢，但arians他被洗礼，在他的最后时刻，由缩骨主教的尼科美底亚和他遗留给他的三个儿子（ 337 ）帝国蹂躏的，由纠纷，他的无知和弱点，加重了。
Constantius, who nominally governed the East, was himself the puppet of his empress and the palace-ministers. constantius ，他们名义上治东方，是自己的傀儡，他的慈禧与宫廷部长。 He obeyed the Eusebian faction; his spiritual director, Valens, Bishop of Mursa, did what in him lay to infect Italy and the West with Arian dogmas.他服从了eusebian派别，其总的精神，蠹，主教穆尔沙，作了什么，他奠定感染意大利和西与阿里安教条。 The term "like in substance", Homoiousion, which had been employed merely to get rid of the Nicene formula, became a watchword.术语"一样，在物质" ， homoiousion ，已受聘只是为了摆脱对nicene公式，成为一个口号。 But as many as fourteen councils, held between 341 and 360, in which every shade of heretical subterfuge found expression, bore decisive witness to the need and efficacy of the Catholic touchstone which they all rejected.但多达14个议会，举行了341和360 ，其中每一个遮荫的异端托词，找到表达，负有决定性的见证，有必要和疗效的天主教试金石，他们都拒绝了。 About 340, an Alexandrian gathering had defended its archbishop in an epistle to Pope Julius.约340个，亚历山大聚集了辩护，其大主教在书信向教宗戏剧。 On the death of Constantine, and by the influence of that emperor's son and namesake, he had been restored to his people.对死亡的君士坦丁和受影响的说，皇帝的儿子的名字，他已经恢复他的人。 But the young prince passed away, and in 341 the celebrated Antiochene Council of the Dedication a second time degraded Athanasius, who now took refuge in Rome.不过，威廉王子去世后，并在341个著名的安提阿学派会尽心尽力，第二次退化athanasius ，他们现在逃到罗马。 There he spent three years.在那里，他花了三年时间。 Gibbon quotes and adopts "a judicious observation" of Wetstein which deserves to be kept always in mind.长臂猿行情，并采用"卓识观察"的wetstein值得被留置始终铭记。 From the fourth century onwards, remarks the German scholar, when the Eastern Churches were almost equally divided in eloquence and ability between contending sections, that party which sought to overcome made its appearance in the Vatican, cultivated the Papal majesty, conquered and established the orthodox creed by the help of the Latin bishops.从四世纪起，言论的德国学者，当东方教会的人几乎各占一半，在口才和能力之间的矛盾的路段，即党的要求，以克服取得，它的出现在梵蒂冈，栽培教皇陛下，征服和建立了东正教信条所帮助的拉丁主教。 Therefore it was that Athanasius repaired to Rome.因此，有人认为， athanasius维修，以罗马。 A stranger, Gregory, usurped his place.一个陌生人，格雷戈里，篡夺了他的位置。 The Roman Council proclaimed his innocence.罗马会议宣告他无罪。 In 343, Constans, who ruled over the West from Illyria to Britain, summoned the bishops to meet at Sardica in Pannonia.在343 ， CONSTANS的，谁统治着西方从illyria前往英，召见主教，以满足在萨尔迪卡在潘诺尼亚。 Ninety-four Latin, seventy Greek or Eastern, prelates began the debates; but they could not come to terms, and the Asiatics withdrew, holding a separate and hostile session at Philippopolis in Thrace. 94拉丁语，希腊语七十或东欧，主教开始辩论，但他们不能来计算，并asiatics退席，控股单独和敌对会议在菲利普波利斯色雷斯。 It has been justly said that the Council of Sardica reveals the first symptoms of discord which, later on, produced the unhappy schism of East and West.它一直理直气壮地说，安理会的萨尔迪卡揭示的最初症状不和谐，后来，产生了不愉快裂的东部和西部。 But to the Latins this meeting, which allowed of appeals to Pope Julius, or the Roman Church, seemed an epilogue which completed the Nicene legislation, and to this effect it was quoted by Innocent I in his correspondence with the bishops of Africa.但对拉丁人本次会议上，允许上诉波普戏剧，或罗马教会，似乎是一个尾声，其中完成nicene立法，并为此它引述无辜我在他的书信与主教的非洲。
Having won over Constans, who warmly took up his cause, the invincible Athanasius received from his Oriental and Semi-Arian sovereign three letters commanding, and at length entreating his return to Alexandria (349).赢得超过CONSTANS的，他们热烈地讨论了他的事业，立于不败之地athanasius收到他的东方及半主权阿里安三个字母，指挥，并在长度entreating他回到亚历山大（ 349 ） 。 The factious bishops, Ursacius and Valens, retracted their charges against him in the hands of Pope Julius; and as he travelled home, by way of Thrace, Asia Minor, and Syria, the crowd of court-prelates did him abject homage.该factious主教， ursacius和蠹，撤回了对他的指控在政府手中波普戏剧，并且随着他前往家中的方式，色雷斯，小亚细亚，叙利亚，人群的法庭主教做他的赤贫参拜。 These men veered with every wind.这些男子调头每风。 Some, like Eusebius of Caesarea, held a Platonizing doctrine which they would not give up, though they declined the Arian blasphemies.一些人来说，像尤西比乌斯的caesarea ，举行了platonizing学说，他们都不会放弃，但他们拒绝了阿里安blasphemies 。 But many were time-servers, indifferent to dogma.但很多人的时间服务器，冷漠的教条。 And a new party had arisen, the strict and pious Homoiousians, not friends of Athanasius, nor willing to subscribe to the Nicene terms, yet slowly drawing nearer to the true creed and finally accepting it.和一个新的政党出现，在严格虔诚homoiousians ，不是朋友的athanasius ，也愿意订阅该nicene条款，但慢慢地越来越近了，以真正的教义，并最终接受它。 In the councils which now follow these good men play their part.在议会现在遵循这些好男人发挥自己的作用。 However, when Constans died (350), and his Semi-Arian brother was left supreme, the persecution of Athanasius redoubled in violence.然而，当CONSTANS的死亡（ 350 ） ，和他的半阿里安哥哥左最高人民法院，迫害athanasius加倍暴力。 By a series of intrigues the Western bishops were persuaded to cast him off at Arles, Milan, Ariminum.通过一系列的阴谋西部主教被说服投他一马，在阿尔勒，米兰， ariminum 。 It was concerning this last council (359) that St. Jerome wrote, "the whole world groaned and marvelled to find itself Arian".这是关于这最后一次立法会（ 359 ） ，圣杰罗姆写道： "整个世界按倒时还惊奇发现自己阿里安" 。 For the Latin bishops were driven by threats and chicanery to sign concessions which at no time represented their genuine views.为拉丁美洲主教团的主要驱动力威胁和诡辩签署让步，在任何时候都代表了他们真正的意见。 Councils were so frequent that their dates are still matter of controversy.议会如此频繁，他们的日期也仍备受争议的事项。 Personal issues disguised the dogmatic importance of a struggle which had gone on for thirty years.个人问题，变相的教条化的重要性之争已持续了近30年来的。 The Pope of the day, Liberius, brave at first, undoubtedly orthodox, but torn from his see and banished to the dreary solitude of Thrace, signed a creed, in tone Semi-Arian (compiled chiefly from one of Sirmium), renounced Athanasius, but made a stand against the so-called "Homoean" formulae of Ariminum.教宗的一天，李别林，勇于第一，无疑是正统，但蹂躏，从他看到和被流放到悲凉孤独的色雷斯，签署了一项信条，在半调子阿里安（汇编主要是从其中一间锡尔缪姆） ，放弃athanasius ，但他表明立场，反对以所谓" homoean "公式ariminum 。 This new party was led by Acacius of Caesarea, an aspiring churchman who maintained that he, and not St. Cyril of Jerusalem, was metropolitan over Palestine.这个新党为首的acacius的caesarea ，一个有抱负的churchman人表示，他并没有圣西里尔的耶路撒冷，是大都会超过巴勒斯坦。 The Homoeans, a sort of Protestants, would have no terms employed which were not found in Scripture, and thus evaded signing the "Consubstantial".该homoeans ，一种新教徒，就没有聘用条款不被发现，在经文中，从而回避签署" consubstantial " 。 A more extreme set, the "Anomoeans", followed Aëtius, were directed by Eunomius, held meetings at Antioch and Sirmium, declared the Son to be "unlike" the Father, and made themselves powerful in the last years of Constantius within the palace.一个更极端的设置， " anomoeans " ，其次是aëtius ，直接由eunomius分别召开了会议，在安提及锡尔缪姆，宣布儿子"不像"父亲，并讲了自己的强大，在过去多年的constantius内宫。 George of Cappadocia persecuted the Alexandrian Catholics.乔治的Cappadocia的迫害亚历山大天主教徒。 Athanasius retired into the desert among the solitaries. athanasius退役进入沙漠之中孤独。 Hosius had been compelled by torture to subscribe a fashionable creed.侯休斯已迫使刑讯逼供订阅一个时髦的信条。 When the vacillating Emperor died (361), Julian, known as the Apostate, suffered all alike to return home who had been exiled on account of religion.当一个摇摆不定皇帝去世（ 361 ） ，朱利安，命名为叛教者，遭受了各种都回家的人被流放对帐户的宗教。 A momentous gathering, over which Athanasius presided, in 362, at Alexandria, united the orthodox Semi-Arians with himself and the West.一个重要的聚会，其中athanasius主持，在362 ，在亚历山德里亚，美国东正教半arians与自己和西方。 Four years afterwards fifty-nine Macedonian, ie, hitherto anti-Nicene, prelates gave in their submission to Pope Liberius.四年后， 59马其顿语，即，迄今反nicene ，主教了，在他们提交给教皇利比里奥。 But the Emperor Valens, a fierce heretic, still laid the Church waste.但皇帝蠹，激烈的邪教，还是奠定了教会的浪费。
However, the long battle was now turning decidedly in favour of Catholic tradition.然而，长期的战斗，现在谈到坚决赞成天主教会传统。 Western bishops, like Hilary of Poitiers and Eusebius of Vercellae banished to Asia for holding the Nicene faith, were acting in unison with St. Basil, the two St. Gregories [of Nyssa and Nazianzus --Ed.], and the reconciled Semi-Arians.西方的主教一样，希拉里的普瓦捷和尤西比乌斯的vercellae放逐到亚洲举行nicene信仰，被代理异口同声地与圣罗勒，两个圣gregories [ nyssa和nazianzus -版] ，且调和半arians 。 As an intellectual movement the heresy had spent its force.作为一项智力运动异端用了它的力量。 Theodosius, a Spaniards and a Catholic, governed the whole Empire. theodosius ，一名西班牙人和一名天主教徒，管辖整个帝国。 Athanasius died in 373; but his cause triumphed at Constantinople, long an Arian city, first by the preaching of St. Gregory Nazianzen, then in the Second General Council (381), at the opening of which Meletius of Antioch presided. athanasius死亡373 ，但他的事业取得胜利，在君士坦丁堡，是一个长期的阿里安市第一所鼓吹的圣格雷戈里nazianzen ，然后在第二次总理事会（ 381 ） ，在开幕式上，其中meletius安提主持。 This saintly man had been estranged from the Nicene champions during a long schism; but he made peace with Athanasius, and now, in company of St. Cyril of Jerusalem, represented a moderate influence which won the day.这圣洁的男子已被疏远，从nicene冠军，在一个长期分裂，但他作出了和平与athanasius ，而现在，在公司的圣西里尔的耶路撒冷，是一个温和的影响力得到了一天。 No deputies appeared from the West.没有代表出现后从西面驶离。 Meletius died almost immediately. meletius死亡几乎立即。 St. Gregory Nazianzen, who took his place, very soon resigned.圣格雷戈里nazianzen ，谁上台了自己的位置，很快辞职了。 A creed embodying the Nicene was drawn up by St. Gregory of Nyssa, but it is not the one that is chanted at Mass, the latter being due, it is said, to St. Epiphanius and the Church of Jerusalem.一信条体现nicene是由圣格雷戈里的nyssa ，但它并非是一个高喊着于大众，而后者是因为，它是说，圣epiphanius和教会的耶路撒冷。 The Council became ecumenical by acceptance of the Pope and the ever-orthodox Westerns.安理会成为普世所接受教宗和以往正统的西方人。 From this moment Arianism in all its forms lost its place within the Empire.从这一时刻arianism一切形式失去了它发生在帝国。 Its developments among the barbarians were political rather than doctrinal.它的发展当中，野蛮人都是政治，而不是理论。 Ulphilas (311-388), who translated the Scriptures into Maeso-Gothic, taught the Goths across the Danube an Homoean theology; Arian kingdoms arose in Spain, Africa, Italy. ulphilas （ 311-388 ） ，他翻译经文成肝炎病毒哥特式，教哥特横跨多瑙河的一个homoean神学;阿里安演义出现在西班牙，非洲，意大利。 The Gepidae, Heruli, Vandals, Alans, and Lombards received a system which they were as little capable of understanding as they were of defending, and the Catholic bishops, the monks, the sword of Clovis, the action of the Papacy, made an end of it before the eighth century.该gepidae ， heruli ，金刚， alans ， lombards收到一个制度，他们少能理解，因为他们的辩护，以及天主教主教，僧侣，剑Clovis等行动的教宗，作出了结束它的前8世纪。 In the form which it took under Arius, Eusebius of Caesarea, and Eunomius, it has never been revived.在形式上，它采取下arius ，尤西比乌斯的caesarea ， eunomius ，一直没有得到恢复。 Individuals, among them are Milton and Sir Isasc Newton, were perhaps tainted with it.个人，其中有弥尔顿爵士isasc牛顿，那时候也许是沾染上它。 But the Socinian tendency out of which Unitarian doctrines have grown owes nothing to the school of Antioch or the councils which opposed Nicaea.但socinian倾向列，其中统一教义长大欠无关学校安提或议会表示反对政府的尼西亚。 Neither has any Arian leader stood forth in history with a character of heroic proportions.既没有任何阿里安领导人站在了历史上同一个人物的英雄比重。 In the whole story there is but one single hero -- the undaunted Athanasius -- whose mind was equal to the problems, as his great spirit to the vicissitudes, a question on which the future of Christianity depended.在整个故事，有一个单一的英雄-无畏的a thanasius-其用心是相等的问题，因为他的伟大精神，以沧桑，一个问题，即未来的基督教依赖。
Publication information Written by William Barry.出版信息写威廉巴里。 Transcribed by Anthony A. Killeen.转录由Anthony甲killeen 。 AMDG The Catholic Encyclopedia, Volume I. Published 1907. amdg天主教百科全书第一卷出版， 1907年。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, March 1, 1907. nihil obstat ， 1907年3月1日。 Remy Lafort, STD, Censor.人头马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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