Edited with Notes Gathered from the Writings of the Greatest Scholars编辑与注释，从收集到的著作中最伟大的学者
by Henry R. Percival, MA, DD由亨利传译波斯富街，马，房屋署副署长
The Second Ecumenical Council, which was also the First Council of Constantinople, in 381 AD, condemned a number of competing concepts regarding Christianity.第二合一会，而这也是第一届理事会君士坦丁堡，在381个广告中，谴责了一些竞合的观念，对于基督教。 This following discussion is excerpted from the full BELIEVE presentation of that Council.在此之前讨论的是摘自充分相信陈述该会。
In treating of these heresies I shall invert the order of the canon, and shall speak of the Macedonian and Apollinarian heresies first, as being most nearly connected with the object for which the Constantinopolitan Synod was assembled.在治疗这些邪说的，我会倒置秩序的佳能公司，并应讲，马其顿和apollinarian异端邪说第一，被认为最近与对象，其中constantinopolitan主教被组装。
(Wm. Bright, DD, St. Leo on the Incarnation, pp. 213 et seqq.) （ wm.光明，副署长，圣利奥就化身，第213等seqq ） 。
The Semi-Arian party in the fourth century attempted to steer a middle course between calling the Son Consubstantial and calling him a creature.半阿里安党在第四世纪试图引导中道之间呼唤着儿子consubstantial和称他是受造物。 Their position, indeed, was untenable, but several persisted in clinging to it; and it was adopted by Macedonius, who occupied the see of Constantinople.他们的立场，事实上，是站不住脚的，但是有几个坚持抱住它，并且通过了macedonius ，谁占领了见的君士坦丁堡。 It was through their adoption of a more reverential language about the Son than had been used by the old Arians, that what is called the Macedonian heresy showed itself.它是通过其采用更reverential语言对儿子比已使用的旧arians ，即是所谓马其顿异端显示本身。 Arianism had spoken both of the Son and the Holy Spirit as creatures. arianism曾发言的两个儿子和圣灵作为海洋生物。 The Macedonians, rising up out of Semi-Arianism, gradually reached the Church's belief as to the uncreated majesty of the Son, even if they retained their objection to the homoousion as a formula.马其顿人，上升了半arianism ，逐渐达成了教会的信仰，向uncreated陛下的儿子，即使他们保留了自己的反对把homoousion作为一个公式。 But having, in their previously Semi-Arian position, refused to extend their own "homoiousion" to the Holy Spirit, they afterwards persisted in regarding him as "external to the one indivisible Godhead," Newman's Arians, p.话虽如此，在他们先前半阿里安立场，拒绝延长自己的" homoiousion "圣灵，他们事后坚持把他作为"外部向一个不可分割的神的源头， "纽曼的arians页 226; or as Tillemont says (Mém. vi., 527), "the denial of the divinity of the Holy Spirit was at last their capital or only error." 226 ;或者作为蒂耶蒙说（ mém.六， 527 ） ， "否定神的圣灵，是在去年其资本或只有错误" 。 St. Athanasius, while an exile under Constantius for the second time, "heard with pain," as he says (Ep. i. ad Serap., 1) that "some who had left the Arians from disgust at their blasphemy against the Son of God, yet called the Spirit a creature, and one of the ministering spirits, differing only in degree from the Angels:" and soon afterwards, in 362, the Council of Alexandria condemned the notion that the Spirit was a creature, as being "no true avoidance of the detestable Arian heresy."圣athanasius ，而流亡constantius下，为第二次的时候， "听说与疼痛， "他说， （ ep.一专案小型企业研究资助计划， 1 ）说： "有些人已经离开arians由厌其亵渎之子上帝的，但所谓的精神受造物，其中的服事神，不同的只是程度上从天使说： "不久之后，在362个，安理会的亚历山大谴责概念，即精神，是一个受造物，为"不会有真正的避免了可恨的阿里安邪" 。 See "Later Treatises of St. Athanasius," p.见" ，后来论文圣athanasius ， "页 5. 5 。 Athanasius insisted that the Nicene Fathers, although silent on the nature of the Holy Spirit, had by implication ranked him with the Father and the Son as an object of belief (ad Afros, 11). athanasius坚持认为nicene父亲，虽然沉默，就什么性质的圣灵，曾暗示排他与父亲和儿子作为对象的信念（公元afros ， 11 ） 。 After the death of St. Athanasius, the new heresy was rejected on behalf of the West by Pope Damasus, who declared the Spirit to be truly and properly from the Father (as the Son from the Divine substance) and very God, "omnia posse et omnia nosse, et ubique esse," coequal and adorable (Mansi, iii., 483).去世后，圣athanasius ，新的异端被驳回代表西方教皇达玛苏，世卫组织宣布的精神，才能真正妥善来自父亲（因为儿子从神的物质） ，并很神" ， OMNIA公司波塞等OMNIA公司nosse等ubique本质， " coequal和可爱（曼西，三， 483 ） 。 The Illyrian bishops also, in 374, wrote to the bishops of Asia Minor, affirming the consubstantiality of the Three Divine Persons (Theodoret, HE, iv., 9).该illyrian主教另外，在374名，写信给主教的小亚细亚，申明consubstantiality的三大神圣的人（ theodoret他本人，四，九日） 。 St. Basil wrote his De Spiritu Sancto in the same sense (see Swete, Early History of the Doctrine of the Holy Spirit, pp. 58, 67), and in order to vindicate this truth against the Pneumatomachi, as the Macedonians were called by the Catholics, the Constantinopolitan recension of the Nicene Creed added the words, "the Lord and the Life-giver, proceeding from the Father, with the Father and the Son worshipped and glorified" etc., which had already formed part of local Creeds in the East.圣罗勒写他的德spiritu sancto在同样的意义（见swete ，早期历史的中庸之道圣灵，第58 ，第67 ） ，并为了证明这个真理对pneumatomachi ，由于马其顿人，被称为由天主教徒， constantinopolitan recension的尼西亚加了一句话： "上帝和生命的赐予者，从父亲，与父亲及儿子崇拜和歌颂"等，这已形成了部分地方信条在东部地区。
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Apollinaris was the first to apply the results of the Nicene controversy to Christology proper, and to call the attention of the Church to the psychical and pneumatic element in the humanity of Christ; but in his zeal for the true deity of Christ, and fear of a double personality, he fell into the error of a partial denial of his true humanity.亚坡理纳是第一家提出申请的结果，该nicene争议christology正确的，并呼吁注意教会的心理和气动元件，在人类的基督，但他一心为真神基督的，而且害怕双重人格，他落入错误的部分否定了真正的人性。 Adopting the psychological trichotomy of Plato (soma psuche, pneuma), for which he quoted 1.采用心理三分法柏拉图（体psuche ， pneuma ） ，在这方面，他引述1 。 Thess.帖。 v. 23 and Gal.五， 23和GAL 。 v. 17, he attributed to Christ a human body (soma) and a human soul (the psuche alogos, the anima animans which man has in common with the animal), but not a rational spirit (nous, pneuma, psuche logike, anima rationalis,) and put in the place of the latter the divine Logos.五， 17日，他归因于基督人体（体）和一个人的灵魂（ psuche alogos ，动物animans这名男子已在共同与动物） ，而不是一个理性的精神（理性， pneuma ， psuche logike ，动物rationalis ） ，并在犯罪地点，后者是神圣的标志。 In opposition to the idea of a mere connection of the Logos with the man Jesus, he wished to secure an organic unity of the two, and so a true incarnation; but he sought this at the expense of the most important constituent of man.反对的想法仅仅方面的标识与该男子的耶稣，他想安全是一个有机统一的两个，因此，一个真正的化身，但他要求这样做牺牲的最重要组成部分的人。 He reached only a Theos sarkophoros as Nestorianism only an anthropos theophoros instead of the proper theandrotos .他只是一个theos sarkophoros作为景教只是一个anthropos theophoros不是正确theandrotos 。 He appealed to the fact that the Scripture says, "the Word was made flesh"--not spirit; "God was manifest in the flesh" etc. To which Gregory Nazianzen justly replied that in these passages the term sarx was used by synecdoche for the whole human nature.他呼吁事实，那就是经文中说， "这个词了，肉中刺" -而不是精神; "上帝主要表现在，肉中刺"等，其中格雷戈里n azianzen理直气壮地回答说，在这些通道的任期扎尔克斯被用为喻整个人类的天性。 In this way Apollinaris established so close a connection of the Logos with human flesh, that all the divine attributes were transferred to the human nature, and all the human attributes to the divine, and the two merged in one nature in Christ.这样，亚坡理纳建立紧密连接的标识与人的肉体，一切神圣的属性被转移到人的本质，和所有人类的属性，以神圣的，而且两国合并在一个自然在基督里。 Hence he could speak of a crucifixion of the Logos, and a worship of his flesh.因此，他能够讲一个十字架上的标识，并崇拜他的血和肉。 He made Christ a middle being between God and man, in whom, as it were, one part divine and two parts human were fused in the unity of a new nature.他基督中间被人与上帝的，在其中，因为这名，其中一部分神圣的两部分人融合在统一的一个新的性质。 He even ventured to adduce created analogies, such as the mule, midway between the horse and the ass; the grey colour, a mixture of white and black; and spring, in distinction from winter and summer.他甚至尝试改变主意，创造了类比，像骡子中间，马和驴;灰色肤色，混合白色和黑色;春天，在区分，从冬季和夏季。 Christ, said he, is neither whole man, nor God, but a mixture (mixis) of God and man.基督，他说，既不是完整的人，也不是神，而是一种混合物（ mixis ）的人与上帝。 On the other hand, he regarded the orthodox view of a union of full humanity with a full divinity in one person--of two wholes in one whole--as an absurdity.在另一方面，他认为，东正教鉴于工会的充分人性与神性，充分集中于一人-两w holes在一个整体-作为一个荒谬。 He called the result of this construction anthropotheos , a sort of monstrosity, which he put in the same category with the mythological figure of the Minotaur.他所谓的结果，这方面的建设anthropotheos ，一类的怪物，而他提出的在同一类与神话人物的弥诺陶。 But the Apollinarian idea of the union of the Logos with a truncated human nature might be itself more justly compared with this monster.但apollinarian构思联盟的标识，以截断人的本性，可能本身更理直气壮地与此相对怪物。 Starting from the Nicene homoousion as to the Logos, but denying the completeness of Christ's humanity, he met Arianism half-way, which likewise put the divine Logos in the place of the human spirit in Christ.从nicene homoousion以标识的，但不可否认的完整性基督的人性，他会见了arianism中途宿舍，同样把神圣的标志，在该地方的人文精神，在基督。 But he strongly asserted his unchangeableness, while Arians taught his changeableness (treptotes).但他坚决地断言他的unchangeableness ，而arians教导他的changeableness （ treptotes ） 。
The faith of the Church revolted against such a mutilated and stunted humanity of Christ which necessarily involved also a merely partial redemption.信仰的教会反抗，对这样一个残破矮小的人类基督的，其中必然牵涉到还只是一个局部的赎回权。 The incarnation is an assumption of the entire human nature, sin only excluded.化身，是一个假设的，整个人的本性，单只排除在外。 The ensarkosis is enanthropesis.该ensarkosis是enanthropesis 。 To be a full and complete Redeemer, Christ must be a perfect man (teleios anthropos).是一个充分和完全的救赎主，基督必须是一个完美的男人（ teleios anthropos ） 。 The spirit or rational soul is the most important element in man, his crowning glory, the seat of intelligence and freedom, and needs redemption as well as the soul and the body; for sin has entered and corrupted all the faculties.精神或理性的灵魂，是最重要的一环男子，其至高无上的荣耀，所在地的情报和自由，需要赎回以及灵魂和身体为单已进入败坏了所有院系。
In the sentence immediately preceding the above Dr. Scruff remarks "but the peculiar Christology of Apollinaris has reappeared from time to time in a modified shape, as isolated theological opinion."在服刑前，上述博士scruff言论" ，但奇怪的christology的亚坡理纳已经再现不时在修饰形状，作为孤立的神学思想建设的意见" 。 No doubt Dr. Schaff had in mind the fathers of the so-called "Kenoticism" of to-day, Gess and Ebrard, who teach, unless they have been misunderstood, that the incarnate Son had no human intellect or rational soul (nous) but that the divine personality took its place, by being changed into it.毫无疑问，博士schaff已牢记父亲的那些所谓" kenoticism " ，以天， gess和ebrard ，谁教，除非他们已经被人误解，认为肉身的儿子已没有人的智力或理性的灵魂（理性）但这种神圣的人格了其位置，由正变而为。 By this last modification, they claim to escape from the taint of the Apollinarian heresy.这一次修改，他们声称要脱离污点的apollinarian异端。 [229] [ 229 ]
"The Eunomians or Anomoeans." " eunomians或anomoeans " 。 These were the ultra-Arians, who carried to its legitimate issue the original Arian denial of the eternity and uncreatedness of the Son, while they further rejected what Arius had affirmed as to the essential mysteriousness of the Divine nature (Soc., HE, iv., 7; comp. Athan., De Synod., 15).这些都是超arians ，他们进行了其合法问题，原阿里安否认对永恒和uncreatedness的儿子，而他们又拒绝了什么arius首先充分肯定了以基本mysteriousness的神性（ soc. ，他在四。 7分;可比。 athan ，德主教， 15岁） 。 Their founder was Aëtius, the most versatile of theological adventurers (cf. Athan., De Synod., 31; Soc., HE, ii., 45; and see a summary of his career in Newman's Arians, p. 347); but their leader at the time of the Council was the daring and indefatigable Eunomius (for whose personal characteristics, see his admirer Philostorgius, x., 6).其创始人是aëtius ，最多才多艺的神学冒险家（参见athan ，德主教， 31人; SoC的，他在二， 45个;见的总结他的职业生涯，在纽曼的arians ，页347 ） ，但其领袖人物的时候，理事会是勇敢和不知疲倦eunomius （供其个人特征，再看到他的崇拜者philostorgius ，十，六） 。 He, too, had gone through many vicissitudes from his first employment as the secretary of Aëtius, and his ordination as deacon by Eudoxius; as bishop of Cyzicus, he had been lured into a disclosure of his true sentiments, and then denounced as a heretic (Theod., HE, ii., 29); with Aëtius he had openly separated from Eudoxius as a disingenuous time-server, and had gone into retirement at Chalcedon (Philostorg., ix., 4).他也经历了许多沧桑，从他的第一次就业为秘书aëtius ，他的排序为执事由eudoxius ;主教基齐库斯，他被诱骗到一个披露他的真实感情，然后指责为邪教（ theod. ，他在二， 29 ） ; aëtius他已公开脱离eudoxius作为一个虚伪的时间服务器，并已纳入退休chalcedon （ philostorg. ，九， 4 ） 。 The distinctive formula of his adherents was the "Anomoion."独特配方的他的信徒，是" anomoion " 。 The Son, they said, was not "like to the Father in essence"; even to call him simply "like" was to obscure the fact that he was simply a creature, and, as such, "unlike" to his Creator.儿子，他们说，是不是"想爸爸在本质" ，甚至称他是简单的"喜欢"是为了掩盖事实，即他只是一个受造物，而且象这样的， "不像" ，以他的创造者。 In other words, they thought the Semi-Arian "homoiousion" little better than the Catholic "homoousion": the "homoion" of the more "respectable" Arians represented in their eyes an ignoble reticence; the plain truth, however it might shock devout prejudice, must be put into words which would bar all misunderstanding: the Son might be called "God," but in a sense merely titular, so as to leave an impassable gulf between him and the uncreated Godhead (see Eunomius's Exposition in Valesius's note on Soc., HE, v., 10).或者换句话说，他们认为半阿里安" homoiousion "略优于天主教" homoousion "明确规定： " homoion "的更"尊贵" arians代表，在他们眼中是一个卑鄙无耻的沉默;实话，办实事，但它可能休克虔诚偏见，必须付诸换句话说，这将阻止所有的误会：儿子可能被称为"上帝" ，但在某种意义上说只是名义上的，以便让一个不可逾越的鸿沟，他和uncreated神的源头（见eunomius的世界博览会valesius的注记SoC的，他在五， 10 ） 。 Compare Basil (Epist., 233, and his work against Eunomius), and Epiphanius (Hær., 76).比较罗勒（ epist. ， 233 ，他的工作对eunomius ） ，并epiphanius （ hær. ， 76 ） 。
"The Arians or Eudoxians." " arians或eudoxians " 。 By these are meant the ordinary Arians of the period, or, as they may be called, the Acacian party, directed for several years by the essentially worldly and unconscientious Eudoxius.这些都意味着普通arians的时期，或者，因为它们可能被要求， acacian党，导演了好几年，由基本上是世俗化和unconscientious eudoxius 。 His real sympathies were with the Anomoeans (see Tillemont, Mémoires, vi., 423, and compare his profane speech recorded by Socrates, HE, ii., 43): but, as a bishop of Constantinople, he felt it necessary to discourage them, and to abide by the vague formula invented by Acacius of Cæsarea, which described the Son as "like to the Father," without saying whether this likeness was supposed to be more than moral (cf. Newman, Arians, p. 317), so that the practical effect of this "homoion" was to prepare the way for that very Anomoeanism which its maintainers were ready for political purposes to disown.其真正的同情人与anomoeans （见蒂耶蒙，为本，六， 423人，并比较其亵渎讲话记录的苏格拉底，他在二， 43 ） ：但是，作为一个教区主教君士坦丁堡，他觉得有必要，以阻止他们，并遵守由模糊公式发明acacius的cæsarea ，其中介绍了儿子的"想爸爸， "没有说，这是否似的本来是要多于道德（参见纽曼， arians ，页317 ）所以说，实际的效果这个" homoion " ，是准备方式很anomoeanism其维护人员随时准备为政治目的，以不承认。
"The Sabellians," whose theory is traceable to Noetus and Praxeas in the latter part of the second century: they regarded the Son and the Holy Spirit as aspects and modes of, or as emanations from, the One Person of the Father (see Newman's Arians, pp. 120 et seqq.). " sabellians " ，其理论是有迹可循，以noetus和praxeas在后者的一部分，在公元二世纪：他们把圣子与圣灵的作为方面和方式，或作为emanations从，一人的父亲（见纽曼arians ，第120等seqq ） 。 Such a view tended directly to dissolve Christian belief in the Trinity and in the Incarnation (Vide Wilberforce, Incarnation, pp. 112, 197).这种看法往往直接解散基督教信仰是在三一和中化身（参看威尔伯福斯，化身，第112 ， 197 ） 。 Hence the gentle Dionysius of Alexandria characterised it in severe terms as involving "blasphemy, unbelief, and irreverence, towards the Father, the Son, and the Holy Spirit" (Euseb., HE, vii.. 6).因此，狄奥尼修斯温柔的亚历山德里亚的特点是它在严峻的条款涉及"亵渎的，不信者，并irreverence ，对父亲，儿子，和圣灵" （ euseb. ，他以七.. 6 ） 。 Hence the deep repugnance which it excited, and the facility with which the imputation of "Sabellianizing" could be utilised by the Arians against maintainers of the Consubstantiality (Hilary, De Trinit., iv., 4; De Synod., 68; Fragm., 11; Basil, Epist., 189, 2).因此，深为厌恶它兴奋，并设施与归责的" sabellianizing " ，可以运用所arians对维护人员的consubstantiality （希拉蕊，德trinit ，四，四;德主教， 68个;片段。 11人;罗勒， epist ， 189 ， 2 ） 。 No organized Sabellian sect was in existence at the date of this anathema: but Sabellian ideas were "in the air," and St. Basil could speak of a revival of this old misbelief (Epist., 126).没有有组织sabellian节是存在于本诅咒：但sabellian想法， "在空中， "和圣罗勒可以发言的复兴这个老misbelief （ epist. ， 126 ） 。 We find it again asserted by Chilperic I., King of Neustria, in the latter part of the sixth century (Greg. Turon., Hist. Fr., v., 45).我们再次找到它断言希尔佩里克一，王neustria ，在后者的一部分，六世纪（ greg. turon ，历史。神父，五， 45 ） 。
"The Marcellians," called after Marcellus bishop of Ancyra, who was persistently denounced not only by the Arianizers, but by St. Basil, and for a time, at least, suspected by St. Athanasius (Vide Epiphan., Hær., 72, 4) as one who held notions akin to Sabellianism, and fatal to a true belief in the Divine Sonship and the Incarnation. " marcellians ， "所谓后marcellus主教安该拉，他坚持退出，不但由arianizers ，而是由圣罗勒，和今后一个时期，至少是怀疑圣athanasius （参看epiphan ， hær ， 72 ， 4 ）指一个人举行了类似的概念，以sabellianism ，并且致命，以一个真实的信念，在神圣的sonship和化身。 The theory ascribed to him was that the Logos was an impersonal Divine power, immanent from eternity in God, but issuing from him in the act of creation, and entering at last into relations with the human person of Jesus, who thus became God's Son.理论归功于他说，标识是一种非人格的神圣权力，从内在永恒的上帝，但发行，由他在该法中的创作，并进入最后到关系人的耶稣，因此成了上帝的儿子。 But this expansion of the original divine unity would be followed by a "contraction," when the Logos would retire from Jesus, and God would again be all in all.但这种扩张的原神统一将随后进行了"收缩" ，当标识将退休，由耶稣，上帝将再次归根究柢。 Some nine years before the council, Marcellus, then in extreme old age, had sent his deacon Eugenius to St. Athanasius, with a written confession of faith, quite orthodox as to the eternity of the Trinity, and the identity of the Logos with a pre-existing and personal Son, although not verbally explicit as to the permanence of Christ's "kingdom,"--the point insisted on in one of the Epiphanian-Constantinopolitan additions to the Creed (Montfaucon, Collect. Nov., ii., 1).一些九年前会， marcellus ，那么，在极端年老时，曾派遣他的执事eugenius圣athanasius ，提交一份书面供词的信念，相当正统的，以该永恒的三位一体，和身份标识与原先存在的和个人的儿子，虽然在口头上不明确，以永久有效基督的"王国" -这点坚持，就在其中的e piphanian- c onstantinopolitan增补本信条（ m ontfaucon，收集。 1 1月，二， 1 ） 。 The question whether Marcellus was personally heterodox--ie whether the extracts from his treatise, made by his adversary Eusebius of Cæsarea, give a fair account of his real views--has been answered unfavourably by some writers, as Newman (Athanasian Treatises, ii., 200, ed. 2), and Döllinger (Hippolytus and Callistus, p. 217, ET p. 201), while others, like Neale, think that "charity and truth" suggest his "acquittal" (Hist. Patr. Antioch., p. 106).问题是否marcellus亲自非正统-即是否提取物从他的论文，发了言，他的对手尤西比乌斯的c æsarea，给一个公平的交代他的真实看法-已回答比不上一些作家，作为纽曼（亚他那修信经论文，二， 200 ，海关2 ） ，并döllinger （ hippolytus和callistus ，第217页，等第201页） ，而其他国家，像处于同一水平，认为"慈善与真理" ，建议他的"无罪释放" （ hist. patr 。安提，第106页） 。 Montfaucon thinks that his written statements might be favourably interpreted, but that his oral statements must have given ground for suspicion. montfaucon认为他的书面发言，可能是毫不逊色的解释，但他的口头陈述必须有鉴于理由怀疑态度。
"The Photinians," or followers of Marcellus's disciple Photinus, bishop of Sirmium, the ready-witted and pertinacious disputant whom four successive synods condemned before he could be got rid of, by State power, in ad 351. " photinians " ，或者追随者marcellus的弟子photinus ，主教锡尔缪姆，随时机智和顽固性disputant ，其中连续4次主教会议的谴责，才可以被整肃的，由国家政权的高度，在公元351 。 (See St. Athanasius's Historical Writings, Introd. p. lxxxix.) In his representation of the "Marcellian" theology, he laid special stress on its Christological position--that Jesus, on whom the Logos rested with exceptional fulness, was a mere man. （见圣athanasius的历史著作， introd 。 lxxxix页） ，在他任职的" marcellian "神学的，他特别强调了对基督论的立场-即耶稣，其中标识在于特殊f ulness，是一个纯粹男子。 See Athanasius, De Synodis, 26, 27, for two creeds in which Photinianism is censured; also Soc.见athanasius ，德synodis ， 26 ， 27 ，为两个信条，其中photinianism是非难，也SoC的。 HE ii., 18, 29, 30; vii., 32.他二， 18 ， 29 ， 30 ;七， 32 。 There is an obvious affinity between it and the "Samosatene" or Paulionist theory.有一个明显的亲和关系，它和" samosatene "或paulionist理论。
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