Adoptionism, or adoptianism, was a theological doctrine propounded in the 8th century by a Spanish bishop, Elipandus of Toledo. adoptionism ，或adoptianism ，是一个神学教义提出，在8世纪由西班牙的一个主教， elipandus托莱多。 Concerned to distinguish between the divine and human natures of Christ, Elipandus held that in his divinity Christ was the son of God by nature, but in his humanity by adoption only. The doctrine was opposed by the English scholar Alcuin and condemned as heresy by the Council of Frankfurt (794).关注区分神和人的天性的基督， elipandus 举行，在他的神性耶稣是上帝的儿子，在本质上，但在他的人性所收养。教义是反对由英国学者阿尔昆，并谴责为异端，由安理会的法兰克福展览（ 794 ） 。 Similar views were held by Paul of Samosata and the followers of Monarchianism.相似的看法，举行了由保罗的samosata和追随者monarchianism 。
Bibliography
参考书目
H Belloc, Great
Heresies (1938). h贝洛克，伟大的歪理邪说（ 1938 ） 。
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Put most simply, adoptionism is the theory that Jesus was in nature a man who became God by adoption.把最简单地说， adoptionism是理论，耶稣是在本质上是一个男子，他成了上帝所收养。
The earliest extant work which expresses this position is the Shepherd of Hermas, thought to be written by the brother of the bishop of Rome about AD 150.最早现存的工作，它体现了这一立场是牧羊人的hermas ，被认为写的兄弟罗马的主教约公元150 。 It taught that the Redeemer was a virtuous man chosen by God, and with him the Spirit of God was united.它教导说，救赎是一个良性男子选定神，并且与他上帝的精神团结。 He did the work to which God had called him; in fact, he did more than was commanded. Therefore he was by divine decree adopted as a son and exalted to great power and lordship.他的工作，而上帝打电话给他;事实上，他多是指挥的， 所以他是神所通过的法令，作为一个儿子和开天辟地的大国和lordship 。 Adherents of this Christology who were declared heretics in the third century asserted it had at one time been the dominant view in Rome and that it had been handed down by the apostles.持这一christology人被宣布为异端，在第三世纪断言，它在同一时间被占主导地位的看法，在罗马，并表示，它已转交由使徒。
This view was perpetuated in the second and third century church by the dynamistic monarchians, who taught that Christ was a mere man on whom the power of God came and who was then adopted or constituted the Son of God.这一观点的延续，在第二和第三世纪的教堂，由dynamistic monarchians ，他告诉我们，基督是一个纯粹的男子，其中有上帝的力量，来了，当时他通过或构成上帝的儿子。 A leader in that general movement was Theodotus, who came to Rome from Byzantium about 190.领导者在一般运动西奥多托斯，他们来到罗马拜占庭约190个。 He taught that Jesus was a man who was born of a virgin through the operation of the Holy Spirit.他告诉我们，耶稣是一个人出生在日本一个处女透过运作圣灵。 After the piety of his life had been tested, the Holy Spirit descended on him at the baptism.之后，虔诚的他的生活模式，并经过测试，圣灵的后裔对他的洗礼。 By this means he became Christ and received the power for his special ministry.由这意味着他成为基督，并获得权力，为他的特别部。 But he was still not fully God; that was achieved through resurrection.但他仍然不能完全神，即是透过复活。 Theodotus was excommunicated by the Roman Church, and the effort of his followers to found a separate church early in the third century had little success.西奥多托斯被驱逐，由罗马教会，以及为争取他的追随者，以找到一个单独的教会早在三世纪已收效不大。
Adoptionism was an attempt to explain the divine and human natures in Christ and their relation to each other. adoptionism是企图解释神和人的天性，在基督及其相互关系。 And as the great Christological debates raged during the fourth and fifth centuries, there were always a few who could be accused of taking this position.作为伟大的基督论辩论肆虐期间，第四次和第五次百年来，有，总是有一些人可能被指责为采取这一立场。 It did not flare again extensively, however, until the latter part of the eighth century, when it produced a commotion in the Spanish and Frankish churches.它没有耀斑再次广泛，但是，直到后者的一部分，第八世纪时，它产生了commotion在西班牙和法兰克教堂。
Elipandus, bishop of Toledo from c. elipandus ，主教托莱多从长 780, in his writings on the Trinity expressed the view that Christ was an adopted son; Felix, bishop of Urgel in the Pyrenees, taught a similar position soon thereafter. 780 ，在他的著作对三一表示看法认为，基督被领养的儿子;菲利克斯，主教urgel在比利牛斯山脉，教了类似的立场在此后不久。 Numerous local churchmen opposed them; and their teachings were condemned by three synods under Charlemagne, who assumed the position of ruler of the church in his realm and who was concerned with its unity.许多当地教会人士反对，他们和他们的教诲被谴责三名主教会议根据查理曼，他们假定的立场统治者，教会在他的境界，谁是关心它的统一。 Pope Adrian I also became involved, and the recantation of both men was obtained.教皇阿德里安，我也参与了，和recantation的两人获得。 They had a numerous following, however, and extensive efforts were required to bring these people back into the fold.他们进行了无数以下，但和广泛的努力，必须将这些人赶回到3倍。 The effects of the controversy lasted for decades in Toledo.影响的争论持续了几十年，在托莱多。 Possibly remnants of the old Arian heresy contributed to the popularity of adoptionism at this time.可能遗留下来的旧阿里安异端贡献民望adoptionism在这个时候。
A sound refutation of adoptionism was never made, and leanings in that direction appeared in some scholastic writings during the late Middle Ages.健全驳adoptionism从未取得，并倾向在这一方向出现在一些学术著作在中世纪后期。
HF Vos您短波
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
参考书目
A Harnack,
History of Dogma; A Hauck, SHERK, I.一的Harnack ，历史上的教条; Hauck先生， sherk
，一。
Adoptionism, in a broad sense, a christological theory according to which Christ, as man, is the adoptive Son of God; the precise import of the word varies with the successive stages and exponents of the theory. adoptionism ，在广泛的意义上说，基督论的理论根据，以基督，作为男子，是领养上帝的儿子;确切进口的字不同，同历次阶段和指数的理论。 Roughly, we have (1) the adoptionism of Elipandus and Felix in the eighth century; (2) the Neo-Adoptionism of Abelard in the twelfth century; (3) the qualified Adoptionism of some theologians from the fourteenth century on.大体上，我们有（ 1 ） adoptionism的elipandus和Felix在第八世纪（ 2 ）新adoptionism的阿贝拉尔在12世纪（ 3 ）合格adoptionism的一些神学家，从14世纪。
(1) Adoptionism of Elipandus and Felix in the Eighth Century This, the original form of Adoptionism, asserts a double sonship in Christ: one by generation and nature, and the other by adoption and grace. （ 1 ） adoptionism的elipandus和Felix在第八世纪的此时，原先的形式adoptionism断言双重sonship在基督里：一个是由一代人与自然的，和其他由收养和恩典。 Christ as God is indeed the Son of God by generation and nature, but Christ as man is Son of God only by adoption and grace.基督为上帝实在是上帝的儿子一代和性质，但以基督为中心的男子是上帝的儿子，只有通过和恩典。 Hence "The Man Christ" is the adoptive and not the natural Son of God.因此， "该名男子的基督"是收养而不是自然神的儿子。 Such is the theory held towards the end of the eighth century by Elipandus, Archbishop of Toledo, then under the Mohammedan rule, and by Felix, Bishop of Urgel, then under the Frankish dominion.这就是理论年底举行的第八届世纪elipandus ，大主教托莱多，然后根据穆罕默德的统治，由Felix ，主教urgel ，然后根据法兰克统治。 The origin of this Hispanicus error, as it was called, is obscure.起源这个hispanicus误差，因为它是所谓的，又是模糊不清。 Nestorianism had been a decidedly Eastern heresy and we are surprised to find an offshoot of it in the most western part of the Western Church, and this so long after the parent heresy had found a grave in its native land.景教已断然东部异端，我们惊奇地发现一个分支，它在多数西方国家的一部分，西方教会，而这这么久后，母公司异端发现了一种严重的，在它的故土。 It is, however, noteworthy that Adoptionism began in that part of Spain where Islamism dominated, and where a Nestorian colony had for years found refuge.然而，它值得注意的是， adoptionism开始在这一西班牙的一部分，而泛伊斯兰主义为主，而一个景教殖民地曾多年找到了他们的避难所。 The combined influence of Islamism and Nestorianism had, no doubt, blunted the aged Elipandus's Catholic sense.合并后的影响，伊斯兰教和景教了，毫无疑问，淡薄，老年人elipandus的天主教常识。 Then came a certain Migetius, preaching a loose doctrine, and holding, among other errors, that the Second Person of the Blessed Trinity did not exist before the Incarnation.紧随其后，在一定migetius ，鼓吹一个松散的学说，控股，其中包括其他错误，即第二人的祝福三一不存在前化身。 The better to confute this error, Elipandus drew a hard and fast line between Jesus as God and Jesus as Man, the former being the natural, and the latter merely the adoptive Son of God.更好地confute这个错误， elipandus划出一条硬性线之间的耶稣是上帝和耶稣的男子，前者是自然，后者只是收养上帝的儿子。 The reassertion of Nestorianism raised a storm of protest from Catholics, headed by Beatus, Abbot of Libana, and Etherius, Bishop of Osma.该重新景教提出了风暴的抗议天主教徒，为首beatus ，住持利巴纳， etherius ，主教osma 。 It was to maintain his position that Elipandus deftly enlisted the co-operation of Felix of Urgel, known for his learning and versatile mind.另一方面是为了维持自己的立场，即elipandus巧妙入伍者的合作，菲利克斯的urgel ，俗称为自己的学习和多才多艺的心态。 Felix entered the contest thoughtlessly.菲利克斯进入竞赛加思考。 Once in the heat of it, he proved a strong ally for Elipandus, and even became the leader of the new movement called by contemporaries the Haeresis Feliciana.一次是在热的，他证明了一个强大的盟友elipandus ，甚至成为领导者的新的运动，呼吁由当代人的haeresis feliciana 。 While Elipandus put an indomitable will at the service of Adoptionism, Felix gave it the support of his science and also Punic faith.而elipandus把顽强的斗志，在服务adoptionism ，费了，它的支持，他的科学也匿信仰。 From Scripture he quoted innumerable texts.从经文中，他引用了无数次的文本。 In the patristic literature and Mozarabic Liturgy he found such expressions as adoptio, homo adoptivus, ouios thetos, supposedly applied to the Incarnation and Jesus Christ.在教父的著作和莫扎拉布素歌礼仪中，他发现这些词句，作为adoptio ，同质adoptivus ， ouios thetos ，理应适用的化身和耶稣基督。 Nor did he neglect the aid of dialectics, remarking with subtilty that the epithet "Natural Son of God" could not be predicated of "The Man Jesus", who was begotten by temporal generation; who was inferior to the Father; who was related not to the Father especially, but to the whole Trinity, the relation in questions remaining unaltered if the Father or the Holy Ghost had been incarnate instead of the Son.他也没有忽视援助的辩证法， remarking与subtilty认为修饰语"的自然神的儿子"不能推测， "该名男子耶稣" ，他们是造物主的时序生成;谁劣的父亲，谁是不相关该名父亲特别是，而且是对整个三一，关系问题，其余不变，如果父亲或圣灵已肉身而不是儿子。 Elipandus's obstinacy and Felix's versatility were but the partial cause of the temporary success of Adoptionism. elipandus的固执和Felix的多才多艺人，但部分原因，暂时的成功adoptionism 。 If that offspring of Nestorianism held sway in Spain for wellnigh two decades and even made an inroad into southern France, the true cause is to be found in Islamitic rule, which practically brought to naught the control of Rome over the greater part of Spain; and in the over-conciliatory attitude of Charlemagne, who, in spite of his whole-souled loyalty to the Roman Faith, could ill afford to alienate politically provinces so dearly bought.如果后代景教举行摆动，在西班牙为wellnigh两个几十年甚至作出了出入法国南部，真正的原因是被发现在islamitic规则，实际上带来的是徒劳的控制，罗马大部份西班牙;在过怀柔的态度，查理曼人，尽管他全心全意souled忠于罗马的信仰，绝不能自绝于政治省份渴望买。 Of the two heresiarchs, Elipandus died in his error.上述两个heresiarchs ， elipandus死在他的错误。 Felix, after many insincere recantations, was placed under the surveillance of Leidrad of Lyons and gave all the signs of a genuine conversion.菲利克斯，经过许多言不由衷的recantations ，划归监察leidrad的里昂和作了种种迹象一种真正的转换。 His death would even have passed for a repentant's death if Agobar, Leidrad's successor, had not found among his papers a definite retraction of all former retractions.他的去世，甚至会已通过了忏悔之死，如果agobar ， leidrad的继任者外，并没有发现他的论文一定回缩所有前撤回。 Adoptionism did not long outlive its authors. adoptionism不长outlive及其作者。 What Charlemagne could not do by diplomacy and synods (Narbonne, 788; Ratisbon, 792; Frankfort, 794; Aix-la-Chapelle, 799) he accomplished by enlisting the services of missionaries like St. Benedict of Aniane, who reported as early as 800 the conversion of 20,000 clerics and laymen; and savants like Alcuin, whose treatises "Adv. Elipandum Toletanum" and "Contra Felicem Urgellensem" will ever be a credit to Christian learning.什么查理曼不能做，由外交和主教会议（ narbonne ， 788 ;拉蒂斯邦， 792 ;法兰克福， 794名;埃克斯-香格里拉- C hapelle的，有7 99个） ，他的成就并争取服务的传教士一样，圣本笃的阿尼亚讷，他报告了早800转换20000神职人员和普通人; savants像阿尔昆，其论文"副elipandum toletanum "和"矛盾felicem urgellensem "将永远是一个信用，以基督教学习。
The official condemnation of Adoptionism is to be found (1) in Pope Hadrian's two letters, one to the bishops of Spain, 785, and the other to Charlemagne, 794; (2) in the decrees of the Council of Frankfort (794), summoned by Charlemagne, it is true, but "in full apostolic power" and presided over by the legate of Rome, therefore a synodus universalis, according to an expression of contemporary chroniclers.这位官员谴责adoptionism就是要找到（ 1 ）在教皇哈德良的两封信，一到主教是西班牙， 785 ，和其他以查理曼， 794 （ 2 ）在法令理事会法兰克福（ 794 ）传唤查理曼，这是事实，但"在充分使徒力量" ，并主持由legate的罗马，因此synodus universalis ，根据表达了当代史家。 In these documents the natural divine filiation of Jesus even as man is strongly asserted, and His adoptive filiation, at least in so far as it excludes the natural, is rejected as heretical.在这些文件中的自然神的父子关系的耶稣，甚至由于人是极力宣称，他和他收养亲子关系，至少在目前为止，因为它排除了自然的，是否决，因为异端邪说。 Some writers, mainly Protestant, have tried to erase from Adoptionism all stain of the Nestorian heresy.一些作家，主要是新教徒，都试图抹掉，从adoptionism所有染色的景教异端。 These writers do not seem to have caught the meaning of the Church's definition.这些作家似乎没有引起含义教会的定义。 Since sonship is an attribute of the person and not of the nature, to posit two sons is to posit two persons in Christ, the very error of Nestorianism.自sonship是一个属性的人，而不是性质，要把两个儿子的目的是要把两个人在基督里，很错误的景教。 Alcuin exactly renders the mind of the Church when he says, "As the Nestorian impiety divided Christ into two persons because of the two natures, so your unlearned temerity divided Him into two sons, one natural and one adoptive" (Contra Felicem, I, PL CI, Col. 136).阿尔昆正是使心中的教堂时，他说： "由于景教不虔诚基督划分成两个人，因为这两个性质，因此，你unlearned竟然除以他的两个儿子，一个自然人和一个领养" （矛盾felicem ，我，特等词，上校136 ） 。 With regard to the arguments adduced by Felix in support of his theory, it may be briefly remarked that (1) such scriptural texts as John, xiv, 28, had already been explained at the time of the Arian controversy, and such others as Rom., viii, 29, refer to our adoption, not to that of Jesus, Christ is nowhere in the Bible called the adopted Son of God; nay more, Holy Scripture attributes to "The Man Christ" all the predicates which belong to the Eternal Son (cf. John 1:18; 3:16; Romans 8:32).对于论点，由Felix支持他的理论，它可以简单地表示， （ 1 ） ，如圣经的文本作为约翰， 14 ， 28 ，已经解释过了时间的阿里安争议，而这些别人光碟，八， 29 ，是指我们采用，而不是当年的耶稣，基督是行不通的，在圣经中被称为通过上帝的儿子;不仅如此，更神圣的经文属性，以"该名男子的基督"的所有谓词属于永恒儿子（参见约翰1:18 ; 3:16 ;罗马书8时32分） 。 (2) The expression adoptare, adoptio, used by some Fathers, has for its object the sacred Humanity, not the person of Christ; the human nature, not Christ, is said to be adopted or assumed by the Word. （ 2 ）表达adoptare ， adoptio ，用一些父亲，已为它的对象神圣的人类，而不是人的基督人的本质，而不是基督，据说是通过或承担这个词。 The concrete expression of the Mozarabic Missal, Homo adoptatus, or of some Greek Fathers, ouios thetos, either does not apply to Christ or is an instance of the not infrequent use in early days of the concrete for the abstract.具体表现形式的莫扎拉布素歌missal ，同质adoptatus ，或一些希腊教父， ouios thetos ，要么并不适用于基督或者是一个实例的并不罕见，在使用之初，具体为抽象。 (3) The dialectical arguments of Felix cease to have a meaning the moment it is clearly understood that, as St. Thomas says, "Filiation properly belongs to the person". （ 3 ）辩证的论点菲利克斯不再有一个含义，目前它是清楚明白，正如圣托马斯说， "父子关系，妥善属于其人" 。 Christ, Son of God, by His eternal generation, remains Son of God, even after the Word has assumed and substantially united to Himself the sacred Humanity; Incarnation detracts no more from the eternal sonship than it does from the eternal personality of the Word.耶稣，上帝的儿子，由他永恒的一代人，仍然是上帝的儿子，即使一词之后上台，并大幅团结，以自己的神圣人性;化身分散，没有更多的从永恒sonship比它从永恒的人格一词。 (See NESTORIANISM.) （见景教） 。
(2) New-Adoptionism of Abelard in the Twelfth Century （ 2 ）新adoptionism的阿贝拉尔在12世纪
The Spanish heresy left few traces in the Middle Ages.西班牙的异端留下的痕迹在中世纪。 It is doubtful whether the christological errors of Abelard can be traced to it.这是令人怀疑是否基督论的错误阿贝拉尔可以追溯到它。 They rather seem to be the logical consequence of a wrong construction put upon the hypostatical union.他们，而不是似乎更合乎逻辑的后果是一个错误的建设提出后， hypostatical联盟。 Abelard began to question the truth of such expressions as "Christ is God"; "Christ is man".阿贝拉尔开始质疑真相的这些词句， "基督是上帝" ， "基督是人" 。 Back of what might seem a mere logomachy there is really, in Abelard's mind, a fundamental error.后面的是什么似乎仅仅logomachy的确是，在阿贝拉尔的头脑，从根本上的错误。 He understood the hypostatical union as a fusion of two natures, the divine and the human.他理解hypostatical联盟作为一个融合的两个性质，神圣和人类。 And lest that fusion become a confusion, he made the sacred Humanity the external habit and adventitious instrument of the Word only, and thus denied the substantial reality of "The Man Christ" -- "Christus ut homo non est aliquid sed dici potest alicuius modi."与以免融合成为一种混乱，他的神圣人类外在的习惯和偶然的工具，这个词只，从而否认了可观的现实， "该名男子的基督" -"基督对人类非预测a liquid的S EDd icip otesta licuius莫迪" It is self-evident that in such a theory the Man Christ could not be called the true Son of God.这是不言自明的，在这样的理论，该名男子基督不能称其为真正的上帝的儿子。 Was He the adoptive Son of God?他收养上帝的儿子？ Personally, Abelard repudiated all kinship with the Adoptionists, just as they deprecated the very idea of their affiliation to the Nestorian heresy.我个人来说，阿贝拉尔推翻一切亲情与adoptionists ，正如他们已废弃非常的想法，他们无党派人士，向景教异端。 But after Abelard's theory spread beyond France, into Italy, Germany and even the Orient, the disciples were less cautious than the master.但经过阿贝拉尔的理论扩散到法国，到意大利，德国，甚至整个东方，弟子不太谨慎比硕士。 Luitolph defended at Rome the following proposition -- "Christ, as man, is the natural son of man and the adoptive Son of God"; and Folmar, in Germany, carried this erroneous tenet to its extreme consequences, denying to Christ as man the right to adoration. luitolph辩护，在罗马下列命题-"基督，由于人，是自然之子，人与收养上帝的儿子" ; f olmar，在德国，进行了这种错误特尼特其极端的后果，否认以基督为中心的男子在有权朝拜。 Abelard's new-Adoptionism was condemned, at least in its fundamental principles, by Alexander III, in a rescript dated 1177: "We forbid under pain of anathema that anyone in the future dare assert that Christ as man is not a substantial reality (non esse aliquid) because as He is truly God, so He is verily man."阿贝拉尔的新式adoptionism被谴责的，至少在其基本原则中，亚历山大三世，在一个rescript日期1177说： "我们不能下的痛苦诅咒任何人，在未来敢于断言，以基督为中心的男子是不是一个实质性现实（非本质aliquid ） ，因为他是真正的上帝，所以他能众志成城人" 。 The refutation of this new form of Adoptionism, as it rests altogether on the interpretation of the hypostatical union, will be found in the treatment of that word.该驳斥这种新形式的adoptionism ，因为它完全休息就解释了hypostatical联盟，会被发现在治疗这个词。 (See HYPOSTATIC UNION.) （见本质联盟） 。
(3) Qualified Adoptionism of Later Theologians （ 3 ）合格adoptionism后来神学家
The formulas "natural Son of God", "adopted Son of God" were again subjected to a close analysis by such theologians as Duns Scotus (1300); Durandus a S. Portiano (1320); Vasquez (1604); Francisco Suárez (1617).该公式的"自然神的儿子" ， "通过上帝的儿子" ，再次受到仔细分析这种神学作为duns scotus （ 1300 ） ; durandus 1第portiano （第1320 ） ;巴斯克斯（ 1604 ） ，弗朗西斯苏亚雷斯（第1617 ） 。 They all admitted the doctrine of Frankfort, and confessed that Jesus as man was the natural and not merely the adoptive Son of God.他们都承认了这一学说的法兰克福，并供述说，耶稣是名男子是自然而不是只收养上帝的儿子。 But besides that natural sonship resting upon the hypostatical union, they thought there was room for a second filiation, resting on grace, the grace of union (gratia unionis).但除了自然sonship休息后， hypostatical联盟，他们以为有空间，为第二次亲子关系，休息的宽限期，在宽限期的联盟（特惠unionis ） 。 They did not agree, however, in qualifying that second filiation.他们不同意，但是，在预选赛第二父子关系。 Some called it adoptive, because of its analogy with our supernatural adoption.有的称它是领养的，也由于它的比喻与我们的超自然通过。 Others, fearing lest the implication of the word adoption might make Jesus a stranger to, and alien from God, preferred to call it natural.其他人，怕以免蕴涵的字通过可能会使耶稣陌生，而外国人来自天主的爱，宁可称之为自然的。 None of these theories runs counter to a defined dogma; yet, since sonship is an attribute of the person, there is danger of multiplying the persons by multiplying the filiations in Christ.所有这些理论背道而驰的，以明确的教义，但由于sonship是一个属性的人，有危险性的相乘者乘以filiations在基督里。 A second natural filiation is not intelligible.第二次的自然血缘关系，是不理解。 A second adoptive filiation does not sufficiently eschew the connotation of adoption as defined by the Council of Frankfort.第二个收养亲子关系并没有充分地避开内涵通过界定安理会的法兰克福。 "We call adoptive him who is stranger to the adopter." "我们呼吁收养他的人是陌生认养" 。 The common mistake of these novel theories, a mistake already made by the old Adoptionists and by Abelard, lies in the supposition that the grace of union in Christ, not being less fruitful than habitual grace in man, should have a similar effect, viz., filiation.共同的错误，这些新颖的理论，错误的，已取得的旧adoptionists和阿贝拉尔，关键在假定的恩典联盟在基督里，没有那么丰硕，比惯常的宽限期，在人，应该有一个类似的效果，即。 ，亲子关系。 Less fruitful it is not, and yet it cannot have the same effect in Him as in us, because to Him it was said: "Thou art my Son, today have I begotten Thee" (Hebrews 1:5); and to us, "You were afar off" (Ephesians 2:13).少了卓有成效的，这是绝对不能，但它不能产生同样的效果，在他为在美的，因为他是说： "你的艺术是我的儿子，今天我有造物主祢" （希伯来书1:5 ） ;和对我们来说， "你远方小康" （以弗所书2时13分） 。
Publication information Written by JF Sollier.出版信息书面由JF sollier 。 Transcribed by Bob Knippenberg.转录由鲍勃克尼彭贝格。 The Catholic Encyclopedia, Volume I. Published 1907.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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Sabellianism
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