Saint John Damascene, bc675, d.圣约翰大马士革， bc675 ，四 Dec. 4, 749, was a Syrian Christian theologian who synthesized the doctrines of the Eastern Fathers of the Church. 12月4日， 749 ，是叙利亚的基督教神学家，他们合成了该学说的东方教会的神父。 His father served in Damascus under the Muslim caliph as a treasury official, a high office to which John succeeded.他的父亲曾任职于大马士革根据穆斯林哈里发作为财政部的官员，高级办公室，其中约翰成功了。 Around 715 he entered the monastery of Saint Sabas (Mar Saba) near Jerusalem, where he studied theology and was ordained a priest.大约715名他进入修道院圣sabas （三月萨巴）在耶路撒冷附近，在那里他学习神学和被祝圣司铎。 Between 726 and 730, Byzantine Emperor Leo III issued edicts against the cult of images.与726和730 ，拜占廷皇帝利奥三发出政令反邪教的图象。 John became a leading figure in the defense of icons in the iconoclastic controversy.约翰成为领导人物，在美国国防部的图标在iconoclastic争议。
Among his many writings the Fountain of Knowledge is the main work.他的许多著作喷泉中，知识是主要的工作。 It is divided into three parts--a study of Greek philosophy, a history of heresies, and an exposition of the teaching of the Eastern Fathers on the central Christian doctrines.它分为三个部分-学习希腊哲学，历史的歪理邪说，并阐述了教学东部父亲对中央基督教教义。 John is a Doctor of the Church.约翰是一名医生的教会。 Feast Day: Dec. 4.盛宴的日子： 12月4日。
Ross Mackenzie罗斯麦肯齐
Bibliography: Cassidy, FP, Molders of the Medieval Mind (1944).参考书目：卡西迪，计划生育，模塑的中世纪记（ 1944 ） 。
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Born at Damascus, about 676; died some time between 754 and 787.出生于大马士革，大约676 ;死于一些时间之间的754和787 。 The only extant life of the saint is that by John, Patriarch of Jerusalem, which dates from the tenth century (PG XCIV, 429-90).唯一现存生命的圣人，是由约翰，牧耶路撒冷，其中的日期从十世纪公司（ PG xciv ， 429-90 ） 。 This life is the single source from which have been drawn the materials of all his biographical notices.这是生命的唯一源泉，从已引起了材料的他的所有传记通知书。 It is extremely unsatisfactory from the standpoint of historical criticism.这是极不理想的立场来看，历史的批评。 An exasperating lack of detail, a pronounced legendary tendency, and a turgid style are its chief characteristics.一个气缺乏细节的，浓厚的传奇色彩倾向，并充满作风是其主要特征。 Mansur was probably the name of John's father.曼苏尔大概是名字的约翰的父亲。 What little is known of him indicates that he was a sterling Christian whose infidel environment made no impression on his religious fervour.什么所知甚少，他表明，他是一名出色基督教的异教徒环境没有任何印象，对他的宗教狂热。 Apparently his adhesion to Christian truth constituted no offence in the eyes of his Saracen countrymen, for he seems to have enjoyed their esteem in an eminent degree, and discharged the duties of chief financial officer for the caliph, Abdul Malek.显然他的附着力，以基督教真理构成任何罪行的眼中，他的， Saracen国人，因为他似乎已经得到了他们的自尊，在一位杰出的程度，并已出院的职责，首席财政官，为哈里发阿卜杜勒Malek这样。 The author of the life records the names of but two of his children, John and his half-brother Cosmas.作者的人生记录的姓名，但他的两个孩子，约翰和他的同父异母兄弟科斯马斯。 When the future apologist had reached the age of twenty-three his father cast about for a Christian tutor capable of giving his sons the best education the age afforded.当未来的代言人年龄已达到03年他的父亲投下大约为一个基督教导师能力给予他的儿子接受最好的教育时代提供了依据。 In this he was singularly fortunate.在此，他的奇幸运。 Standing one day in the market-place he discovered among the captives taken in a recent raid on the shores of Italy a Sicilian monk named Cosmas.常委会一天，在市场发生了，他发现其中俘虏采取在最近一次行动中就两岸意大利西西里和尚命名科斯马斯。 Investigation proved him to be a man of deep and broad erudition.调查证明他是一位深且广的博学。 Through the influence of the caliph, Mansur secured the captive's liberty and appointed him tutor to his sons.透过影响力的哈里发，有担保曼苏尔被俘人员的人身自由和任命他为导师，以他的儿子。 Under the tutelage of Cosmas, John made such rapid progress that, in the enthusiastic language of his biographer, he soon equalled Diophantus in algebra and Euclid in geometry.根据监护的科斯马斯，约翰取得如此迅速的进展，在热烈的语言，他的传记作家，他很快等于丢番图代数和欧几里得几何。 Equal progress was made in music, astronomy, and theology.同样取得了长足进步，在音乐，天文及神学。
On the death of his father, John Damascene was made protosymbulus, or chief councillor, of Damascus.对他父亲去世，约翰大马士革作了protosymbulus ，或行政会议，大马士革的。 It was during his incumbency of this office that the Church in the East began to be agitated by the first mutterings of the Iconoclast heresy.那是在他的任职情况这个办事处表示，教会在东部地区开始被激动，由第一绵蛮，言语微细的孤星叛逆者异端。 In 726, despite the protests of Germanus, Patriarch of Constantinople, Leo the Isaurian issued his first edict against the veneration of images.在726 ，尽管抗议的germanus ，牧的君士坦丁堡，利奥该isaurian发行他的第一法令对敬仰的图象。 From his secure refuge in the caliph's court, John Damascene immediately entered the lists against him, in defence of this ancient usage of the Christians.从他的安全避难所，在哈里发的法院，约翰大马士革立刻进入名单，对他为捍卫这个古老的用法基督徒。 Not only did he himself oppose the Byzantine monarch, but he also stirred the people to resistance.不仅他本人反对拜占庭君主，但他也激起人民的反抗。 In 730 the Isaurian issued a second edict, in which he not only forbade the veneration of images, but even inhibited their exhibition in public places.在730 isaurian发出了第二次公告，其中他不仅禁止敬仰的形象，但即使抑制其展览在公共场所。 To this royal decree the Damascene replied with even greater vigour than before, and by the adoption of a simpler style brought the Christian side of the controversy within the grasp of the common people.这个皇家法令在大马士革立刻回答，甚至更大的精力比以前，并通过一个较简单的风格，使基督教方面的纷争一起抓的普通百姓。 A third letter emphasized what he had already said and warned the emperor to beware of the consequences of this unlawful action.第三封信中强调，他已说，并警告皇帝提防的后果，这种非法行动。 Naturally, these powerful apologies aroused the anger of the Byzantine emperor.当然，这些强大的道歉，激起愤怒的拜占廷皇帝。 Unable to reach the writer with physical force, he sought to encompass his destruction by strategy.无法达成作家与物质力量，他要求，以涵盖他的杀伤性策略。 Having secured an autograph letter written by John Damascene, he forged a letter, exactly similar in chirography, purporting to have been written by John to the Isaurian, and offering to betray into his hands the city of Damascus.有安全的一个亲笔签名的信中所写的约翰大马士革，他伪造了一份信中，正是类似的书体，本意已书面约翰向isaurian ，并提供出卖到他的手中，市大马士革。 The letter he sent to the caliph.这封信是他给哈里发。 Notwithstanding his councillor's earnest avowal of innocence, the latter accepted it as genuine and ordered that the hand that wrote it be severed at the wrist.尽管他的议员的谆谆声明无罪推定，后者承认其为真正，并下令手，在我写它割断的，在手腕。 The sentence was executed, but, according to his biographer, through the intervention of the Blessed Virgin, the amputated hand was miraculously restored.一句被处决，但是，据他的传记，通过干预圣方，离断手奇迹般地恢复过来。
The caliph, now convinced of John's innocence, would fain have reinstated him in his former office, but the Damascene had heard a call to a higher life, and with his foster-brother entered the monastery of St. Sabas, some eighteen miles south-east of Jerusalem.该哈里发，现在深信约翰的清白，将fain已恢复他在他的前办公室，但大马士革听到呼叫提高到一个新的生活，并与他的养父兄弟进入修道院圣sabas ，一些18英里南-东耶路撒冷。 After the usual probation, John V, Patriarch of Jerusalem, conferred on him the office of the priesthood.经过惯常的感化，约翰五，牧耶路撒冷，授予他办公室的神职人员。 In 754 the pseudo-Synod of Constantinople, convened at the command of Constantine Copronymus, the successor of Leo, confirmed the principles of the Iconoclasts and anathematized by name those who had conspicuously opposed them.在754伪主教的君士坦丁堡，召开指挥君士坦丁copronymus ，继任的利奥，确认原则以及iconoclasts和anathematized按姓名那些突出的反对。 But the largest measure of the council's spleen was reserved for John of Damascus.但最大的衡量安理会的脾脏被保留给约翰的大马士革。 He was called a "cursed favourer of Saracens", a "traitorous worshipper of images", a "wronger of Jesus Christ", a "teacher of impiety", and a "bad interpreter of the Scriptures".他被称为"受诅咒的favourer的这部电影" ， "卖国媚的形象" ，这是一个" wronger耶稣基督" ， "教师的不虔诚" ，以及一个"坏的诠释者会念经" 。 At the emperor's command his name was written "Manzer" (Manzeros, a bastard).在皇帝的指挥他的名字写" manzer " （ manzeros ，一个私生子） 。 But the Seventh General Council of Nicea (787) made ample amends for the insults of his enemies, and Theophanes, writing in 813, tells us that he was surnamed Chrysorrhoas (golden stream) by his friends on account of his oratorical gifts.但第七次总理事会的nicea （ 787 ）作了大量修改为侮辱他的敌人，并theophanes ，写在813 ，告诉我们他姓chrysorrhoas （金流） ，由他的朋友，就到他的演讲礼物。 In the pontificate of Leo XIII he was enrolled among the doctors of the Church.在教宗的利奥十三世，他曾参加其中的医生前往教堂。 His feast is celebrated on 27 March.他的盛宴，是庆祝3月27日。
John of Damascus was the last of the Greek Fathers.约翰大马士革是最后的希腊教父。 His genius was not for original theological development, but for compilation of an encyclopedic character.他的天才是不是原来的神学思想建设的发展，但对于编纂一部百科全书性质。 In fact, the state of full development to which theological thought had been brought by the great Greek writers and councils left him little else than the work of an encyclopedist; and this work he performed in such manner as to merit the gratitude of all succeeding ages.事实上，国家的全面发展而神学思想已带来了很大的希腊作家和议会留给他一点别人比工作产生了重要的百科全书派以及这项工作，他在演出的方式，以优异的谢意，感谢所有接替年龄。 Some consider him the precursor of the Scholastics, whilst others regard him as the first Scholastic, and his "De fide orthodoxa" as the first work of Scholasticism.有些人认为他的先导的scholastics ，而另一些方面，他作为第一学年，他的"德正当orthodoxa "作为第一工作士林。 The Arabians too, owe not a little of the fame of their philosophy to his inspiration.阿拉伯人太多，有责任不小的名声，他们的理念，以他的灵感。 The most important and best known of all his works is that to which the author himself gave the name of "Fountain of Wisdom" (pege gnoseos).最重要和最著名的所有作品，就是其中作者自己作了名为"喷泉的智慧" （ pege gnoseos ） 。 This work has always been held in the highest esteem in both the Catholic and Greek Churches.这项工作一直被关押在最高敬意，在这两个天主教会和希腊教会。 Its merit is not that of originality, for the author asserts, at the end of the second chapter of the "Dialectic", that it is not his purpose to set forth his own views, but rather to collate and epitomize in a single work the opinions of the great ecclesiastical writers who have gone before him.其优点是不会说的原创性，为作者断言，在去年底的第二章中的"辩证" ，这是不是他的目的，阐明自己的看法，而是整理和缩影，在一个单一的工作安排意见伟大作家教会的人已经在他面前。 A special interest attaches to it for the reason that it is the first attempt at a summa theologica that has come down to us.特别有兴趣的重视，它为理由，这是第一次尝试，在总结theologica表示了将票投给我们。
The "Fountain of Wisdom" is divided into three parts, namely, "Philosophical Chapters" (Kephalaia philosophika), "Concerning Heresy" (peri aipeseon), and "An Exact Exposition of the Orthodox Faith" (Ikdosis akribes tes orthodoxou pisteos). "喷泉的智慧"分为三个部分，即"哲学篇" （ kephalaia philosophika ） ， "关于异端" （围aipeseon ） ，和"一个准确的论断，正统信仰" （ ikdosis akribes附加费orthodoxou pisteos ） 。 The title of the first book is somewhat too comprehensive for its contents and consequently is more commonly called "Dialectic".标题的第一本书是有点过分全面为它的内容，因此是较常见的所谓"辩证" 。 With the exception of the fifteen chapters that deal exclusively with logic, it has mostly to do with the ontology of Aristotle.除与15个章节专门论述逻辑，它主要是为了与本体亚里士多德。 It is largely a summary of the Categories of Aristotle with Porphyry's "Isagoge" (Eisagoge eis tas kategorias).它主要是总结了各类亚里士多德与斑岩的" isagoge " （ eisagoge EIS的评审制度kategorias ） 。 It seems to have been John Damascene's purpose to give his readers only such philosophical knowledge as was necessary for understanding the subsequent parts of the "Fountain of Wisdom".它似乎已被约翰大马士革的目的，让他的读者只有这样的哲学知识作为必要的了解，随后部分的"喷泉的智慧" 。 For more than one reason the "Dialectic" is a work of unusual interest.原因不止一个"辩证"是一个工作，具有非同寻常的兴趣。 In the first place, it is a record of the technical terminology used by the Greek Fathers, not only against the heretics, but also in the exposition of the Faith for the benefit of Christians.摆在首位，这是一个创纪录的技术所使用的术语是由希腊教父，而不是只针对异教徒，而且在博览会的信念，为造福光荣任务。 It is interesting, too, for the reason that it is a partial exposition of the "Organon", and the application of its methods to Catholic theology a century before the first Arabic translation of Aristotle made its appearance.有意思的是，也为理由，它是一种部分论述的"欧加农" ，以及运用其方法，以天主教神学的一个世纪前首次阿拉伯语翻译亚里士多德作出了自己的外貌。 The second part, "Concerning Heresy", is little more than a copy of a similar work by Epiphanius, brought up to date by John Damascene.第二部分， "有关邪" ，是多了一份类似的工作，由epiphanius ，但也带来了迄今为止由约翰大马士革。 The author indeed expressly disclaims originality except in the chapters devoted to Islamism, Iconoclasm, and Aposchitae.作者的确明确声明的原创性，除了在章节专门讨论伊斯兰教， iconoclasm ， aposchitae 。 To the list of eighty heresies that constitute the "Panarion" of Epiphanius, he added twenty heresies that had sprung up since his time.该份名单中的80异端邪说构成" panarion " epiphanius他说，二十一异端邪说了由软变硬，因为他的时间。 In treating of Islamism he vigorously assails the immoral practices of Mohammed and the corrupt teachings inserted in the Koran to legalize the delinquencies of the prophet.在治疗的泛伊斯兰主义，他大力抨击不道德的做法，穆罕默德和舞弊教诲插入古兰经合法化拖欠的先知。 Like Epiphanius, he brings the work to a close with a fervent profession of Faith.像epiphanius ，他带来的工作，密切与热切界的信仰。 John's authorship of this book has been challenged, for the reason that the writer, in treating of Arianism, speaks of Arius, who died four centuries before the time of Damascene, as still living and working spiritual ruin among his people.约翰的作者，这本书受到了挑战，原因是作家，在治疗的arianism谈arius ，死于4个世纪前的时候，大马士革，因为仍然生活和工作精神断送他的人。 The solution of the difficulty is to be found in the fact that John of Damascene did not epitomize the contents of the "Panarion", but copied it verbatim.解决这一困难的是找到一个事实，即约翰的大马士革并不准确概括内容的" panarion " ，但复制它逐字。 Hence the passage referred to is in the exact words of Epiphanius himself, who was a contemporary of Arius.因此，通过所指的是在精确的话epiphanius自己，是一种当代的arius 。
"Concerning the Orthodox Faith", the third book of the "Fountain of Wisdom", is the most important of John Damascene's writings and one of the most notable works of Christian antiquity. "有关东正教信仰" ，第三本书的"喷泉的智慧" ，是最重要的约翰大马士革的著作，其中一个最显着的工程基督教古物。 Its authority has always been great among the theologians of the East and West.它的权威一直是伟大之间的神学家的东部和西部。 Here, again, the author modestly disavows any claim of originality -- any purpose to essay a new exposition of doctrinal truth.在这里，让我们再作者虚心disavows任何索赔的原创性-任何目的，以散文一个新的阐述教义真理。 He assigns himself the less pretentious task of collecting in a single work the opinions of the ancient writers scattered through many volumes, and of systematizing and connecting them in a logical whole.他派自己的不足自命不凡的任务是收集在一个单一的工作安排意见的古代作家散落经过很多册，并系统地整理和连接它们在逻辑上的整体。 It is no small credit to John of Damascus that he was able to give to the Church in the eighth century its first summary of connected theological opinions.这是不小的功劳约翰大马士革的，他可以给教会在第八世纪的第一次汇总连接神学意见。 At the command of Eugenius III it was rendered into Latin by Burgundio of Pisa, in 1150, shortly before Peter Lombard's "Book of Sentences" appeared.在指挥eugenius三是提供到拉丁语由burgundio的比萨，在1150 ，前不久彼得伦巴第的"书的句子： "出现了。 This translation was used by Peter Lombard and St. Thomas Aquinas, as well as by other theologians, till the Humanists rejected it for a more elegant one.这个翻译是用彼得伦巴第和圣托马斯阿奎那，以及其他神学家，到人文主义者拒绝为一个更优雅的一个。 The author follows the same order as does Theodoret of Cyrus in his "Epitome of Christian Doctrine".笔者按照相同的秩序作为是否theodoret居鲁士在他的"缩影基督教教义" 。 But, while he imitates the general plan of Theodoret, he does not make use of his method.但是，尽管他模仿总体规划theodoret ，他不利用他的方法。 He quotes, not only form the pages of Holy Writ, but also from the writings of the Fathers.他寻获，而不是唯一形式，页码神圣令状，而且还从著作的父亲。 As a result, his work is an inexhaustible thesaurus of tradition which became the standard for the great Scholastics who followed.因此，他的工作是取之不竭的词库的传统，而成为标准，为维护社会政治稳定scholastics跟进。 In particular, he draws generously from Gregory of Nazianzus, whose works he seems to have absorbed, from Basil, Gregory of Nyssa, Cyril of Alexandria, Leo the Great, Athanasius, John Chrysostum, and Epiphanius.他特别提请慷慨解囊，从格雷戈里的nazianzus ，其作品，他似乎已被吸收，由罗勒，格雷戈里的nyssa ，西里尔的亚历山德里亚，利奥伟大， athanasius ，约翰chrysostum ， epiphanius 。 The work is divided into four books.工作分为四个书籍。 This division, however, is an arbitrary one neither contemplated by the author nor justified by the Greek manuscript.这种分歧，但是，是一个任意一个既不所作者，也没有正当理由的希腊手稿。 It is probably the work of a Latin translator seeking to accommodate it to the style of the four books of Lombard's "Sentences".这大概也是工作的一个拉丁语翻译求，以容纳它的风格四书的伦巴第的"刑期" 。
The first book of "The Orthodox Faith" treats of the essence and existence of God, the Divine nature, and the Trinity.第一本书的"正统信仰"待人的本质和存在的神，其神性，三位一体。 As evidence of the existence of God he cites the concurrence of opinion among those enlightened by Revelation and those who have only the light of reason to guide them.作为证据的上帝存在，他举了赞同的意见当中，由开明的启示与那些只有轻的理由，以引导他们。 To the same end he employs the argument drawn from the mutability of created things and that from design.为了同样的目的，他雇用的说法取自变形的创造的东西，并从设计。 Treating, in the second book, of the physical world, he summarizes all the views of his times, without, however, committing himself to any of them.治疗中，在第二本书的物质世界，他概括所有的意见，他那个时代，如果没有，但他需要向他们任何人。 In the same treatise he discloses a comprehensive knowledge of the astronomy of his day.在同一论文，他公开了一种全面的了解天文的他那一天。 Here, also, place is given to the consideration of the nature of angels and demons, the terrestrial paradise, the properties of human nature, the foreknowledge of God, and predestination.在这里，此外，取而代之的是给予考虑的性质，天使和魔鬼，陆地乐园，置业者的人性， foreknowledge的神，并且宿命。 Treating of man (c.xxvii), he gives what has been aptly called a "psychology in nuce".治疗的男子（ c.xxvii ）时，他给了什么恰如其分地称为"心理nuce " 。 Contrary to the teachings of Plotinus, the master of Porphyry, he identifies mind and soul.相反的遗训普罗提诺，主人的斑岩，他确定了心灵。 In the third book the personality and two-fold nature of Christ are discussed with great ability.在第三本书的个性和2倍的性质，基督是讨论与伟大的能力。 This leads up to the consideration of the Monophysite heresy.这导致了以审议该monophysite异端。 In this connexion he deals with Peter the Fuller's addition to the "Trisagion", and combats Anastasius's interpretation of this ancient hymn.在这方面，他与彼得更充分的，除了"诗歌" ，并打击anastasius的诠释这个古老的圣歌。 The latter, who was Abbot of the monastery of St. Euthymius in Palestine, referred the "Trisagion" only to the Second Person of the Trinity.后者，谁是住持的修道院圣euthymius在巴勒斯坦，所指的"诗歌"只有以第二人的三位一体。 In his letter "Concerning the Trisagion" John Damascene contends that the hymn applies not to the Son alone, but to each Person of the Blessed Trinity.在他的信： "关于诗歌"约翰大马士革争辩说，圣歌适用，不向儿子单独的，但每个人的祝福三一。 This book also contains a spirited defence of the Blessed Virgin's claim to the title of "Theotokos."这本书还蕴含着昂扬的辩护圣方的要求，以"称号theotokos " 。 Nestorius is vigorously dealt with for trying to substitute the title of "Mother of Christ" for "Mother of God". nestorius正在积极处理，试图以标题"母亲的基督" ，为"上帝之母" 。 The Scriptures are discussed in the fourth book.圣经讨论在第四本书。 In assigning twenty-two books to the Old Testament canon he is treating of the Hebrew, and not the Christian, Canon, as he finds it in a work of Epiphanius, "De ponderibus et mensuris".在分配2002年图书，以旧约佳能他是治疗的希伯来语，而不是基督教，佳能，因为他认定，它在一个工作epiphanius ， "德ponderibus等mensuris " 。 His treatment in this book of the Real Presence is especially satisfactory.他的待遇在这本书的真实存在，尤其是令人满意的。 The nineteenth chapter contains a powerful plea for the veneration of images.第十九章载有强大的恳求，请求敬仰的图象。
The treatise, "Against the Jacobites", was written at the request of Peter, Metropolitan of Damascus, who imposed on him the task of reconciling to the Faith the Jacobite bishop.该论文" ，对jacobites " ，是写在要求的彼得，大都会大马士革的，他们强加给他的任务是调和，以信仰詹姆斯党主教。 It is a strong polemic against the Jacobites, as the Monophysites in Syria were called.这是一个强烈的论战反对jacobites ，由于monophysites在叙利亚被称为。 He also wrote against the Manicheans and Monothelites.他还写道：反对manicheans和monothelites 。 The "Booklet Concerning Right Judgment" is little more than a profession of Faith, confirmed by arguments setting forth the mysteries of the Faith, especially the Trinity and the Incarnation. "的小册子，有关的权利的判决" ，是多专业的信念，证实论点提出的奥秘的信念，尤其是三一和化身。 Though John of Damascus wrote voluminously on the Scriptures, as in the case of so much of his writing, his work bears little of the stamp of originality.虽然约翰大马士革写道voluminously对经文的情况一样，所以他的大部分写作，他的工作，熊小的邮票的原创性。 His "Select Passages" (Loci Selecti), as he himself admits, are taken largely from the homilies of St. John Chrysostom and appended as commentaries to texts from the Epistles of St. Paul.他的"选择通道" （基因座selecti ） ，因为他自己也承认，采取主要来自颂歌的圣约翰金口和所附作为评文本，从书信的圣保禄。 The commentary on the Epistles to the Ephesians, Philippians, Colossians, and Thessalonians is taken from Cyril of Alexandria.评论书信向以弗所， philippians ，歌罗西书，并撒罗尼迦取之于西里尔亚历山大。 The "Sacred Parallels" (Sacra parallela) is a kind of topical concordance, treating principally of God, man, virtues, and vices. "神圣的平行线" （骶parallela ） ，是一种局部的协调一致，治疗主要是上帝的人，品德，和虎钳。
Under the general title of "Homilies" he wrote fourteen discourses.根据一般的标题"颂歌" ，他写道14论述。 The sermon on the Transfiguration, which Lequien asserts was delivered in the church on Mt. Tabor, is of more than usual excellence.布道就变形，其中勒基安断言，地点是在教堂山塔伯尔是更较平日表现卓越。 It is characterized by dramatic eloquence, vivid description, and a wealth of imagery.它的特点是戏剧性的口才，生动的描述，以及丰富的意象。 In it he discourses on his favorite topic, the twofold nature of Christ, quotes the classic text of Scripture in testimony of the primacy of Peter, and witnesses the Catholic doctrine of sacramental Penance.它在他的论述，他最喜欢的话题，有两个方面的性质，基督，行情经典文本的经文在证词中的首要地位，彼得和证人天主教教义的圣事忏悔。 In his sermon on Holy Saturday he descants on the Easter duty and on the Real Presence.在他的讲道中对圣周六他descants对复活节的责任和对现实的存在。 The Annunciation is the text of a sermon, now extant only in a Latin version of an Arabic text, in which he attributes various blessings to the intercession of the Blessed Virgin.该annunciation是纯文字的布道，目前现存的唯一一个拉丁语版本的阿拉伯语文本中，在他的属性不同的祝福，向干涉的小圣。 The second of his three sermons on the Assumption is especially notable for its detailed account of the translation of the body of the Blessed Virgin into heaven, an account, he avers, that is based on the most reliable and ancient tradition.第二次，他的三个说教就假设是特别显着，为它详细叙述了翻译的尸体圣方进入天堂，一个帐户，他说，这是基于最可靠和最古老的传统。 Both Liddledale and Neale regard John of Damascus as the prince of Greek hymnodists.双方liddledale和方面处于同一水平的约翰大马士革作为王子的希腊语hymnodists 。 His hymns are contained in the "Carmina" of the Lequien edition.他的圣诗，载于" carmina "的勒基安版。 The "canons" on the Nativity, Epiphany, and Pentecost are written in iambic trimeters. "大炮"就nativity ，顿悟，和五旬节，是写在iambic trimeters 。 Three of his hymns have become widely known and admired in their English version -- "Those eternal bowers", "Come ye faithful raise the strain", and "Tis the Day of Resurrection".他的三名圣诗，已成为家喻户晓的和令人钦佩的，在其中文版-"那些永恒鲍尔斯" ， "你们都来忠实地提高应变" ， "运输资讯系统的复活的日子" 。 The most famous of the "canons" is that on Easter.最有名的"大炮" ，是复活节。 It is a song of triumph and thanksgiving -- the "Te Deum" of the Greek Church.这是一首歌，凯旋门及感恩节-"特d eum"的希腊教会。 It is a traditional opinion, lately controverted, that John Damascene composed the "Octoëchos", which contains the liturgical hymns used by the Greek Church in its Sunday services.这是一个传统的观点，最近controverted ，约翰大马士革组成的" octoëchos " ，其中载有礼仪圣歌，由希腊教会在其周日服务。 Gerbet, in his "History of Sacred Music", credits him with doing for the East what Gregory the Great accomplished for the West -- substitution of notes and other musical characters for the letters of the alphabet to indicate musical quantities. gerbet ，在他的"历史的神圣音乐" ，学分与他做为东什么格里高利的伟大成就，为西-替代债券和其他音乐字字母的英文字母，以表明音乐数量。 It is certain he adapted choral music to the purposes of the Liturgy.这是肯定地说，他改编的合唱音乐作品的宗旨礼仪。
Among the several works that are dubiously attributed to John Damascene the most important is the romance entitled "Barlaam and Josaphat".其中几项工程，是dubiously归功于约翰大马士革最重要的是浪漫题为" barlaam及约萨法特" 。 Throughout the Middle Ages it enjoyed the widest popularity in all languages.在整个中世纪，它得到了广泛的普及，在所有语言。 It is not regarded as authentic by Lequien, and the discovery of a Syriac version of the "Apology of Aristides" shows that what amounts to sixteen printed pages of it was taken directly from Aristides.它不会被视为正宗的，由勒基安，并发现一具叙利亚文版的"道歉的阿里斯蒂德"表明了相当于16个印刷页，它是直接取自阿里斯蒂德。 The panegyric of St. Barbara, while accepted as genuine by Lequien, is rejected by many others.该panegyric的圣巴巴拉，而被接受为真正由勒基安，是否决了许多其他问题。 The treatise entitled "Concerning those who have died in the Faith" is rejected as spurious by Francisco Suárez, Bellarmine, and Lequien, not only on account of its doctrinal discrepancies, but for its fabulous character as well.该论文题为"关于那些死在诚信"是否决，因为杂散由弗朗西斯科苏亚雷斯bellarmine ，勒基安，不仅考虑到它的教义不符，但其丰富的性格。 The first Greek edition of any of the works of John Damascene was that of the "Exact Exposition of the Orthodox Faith" brought out at Verona (1531) under the auspices of John Matthew Gibertus, Bishop of Verona.第一个希腊版的任何一项工程的约翰大马士革是一个证明， "精确地阐述了东正教信仰"带出了在维罗纳（ 1531年）的主持下，约翰马修gibertus ，主教维罗纳。 Another Greek edition of the same work was published at Moldavia (1715) by John Epnesinus.另一个希腊版同样的工作，发表在摩尔达维亚（ 1715 ） ，由约翰epnesinus 。 It was also printed in a Latin edition at Paris (1507), by James Faber.这也是印在拉美版在巴黎（ 1507 ） ，由詹姆斯的Faber 。 Henry Gravius, OP, published a Latin edition at Cologne (1546) which contained the following works: "Dialectic", "Elementary and Dogmatic Instruction", "Concerning the two Wills and Operations", and "Concerning Heresy".亨利gravius ，作品，出版了一本拉丁语版在科隆（ 1546 ） ，其中载有下列著作： "辩证" ， "初等和教条式的教学" ， "关于这两个意志和行动" ，以及"关于异端" 。 A Greek-Latin edition with an introduction by Mark Hopper made its appearance at Basle (1548).希腊-拉丁语版介绍了由Mark漏斗作出了自己的外貌，在巴塞尔（ 1548 ） 。 A similar edition, but much more complete was published at the same place in 1575.类似的版本，但还有很多更完整的出版，在同一地点，在1575年。 Another Latin edition, constituting a partial collection of the author's works is that by Michael Lequien,OP, published at Paris (1712) and Venice (1748).另一个拉丁语版本，构成了一个局部收集了作者的作品，是由Michael勒基安，作品刊登在巴黎（ 1712 ）和威尼斯（ 1748 ） 。 To the reprint of this edition, PG, XCIV-XCVI (Paris, 1864), Migne has added a supplement of works attributed by some to the authorship of John Damascene.向重印版，编号， xciv - xcvi （巴黎， 1864年） ，米涅增加了一项补充的工程归因于部分是向作者约翰大马士革。
Publication information Written by John B. O'Connor.出版信息撰稿年11月，奥康纳。 Transcribed by Anthony A. Killeen.转录由Anthony甲killeen 。 In Memory of Fr.在记忆的神父。 Cyril Power, SJ The Catholic Encyclopedia, Volume VIII.西里尔电力，律政司司长天主教百科全书，音量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10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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