Councils of Constantinople安理會君士坦丁堡

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The councils of Constantinople were four ecumenical Councils of the Christian church, held between the 4th and the 9th centuries.安理會君士坦丁堡普世議會4名的基督教堂,舉行第4次和第9世紀。 Constantinople I was called in 381 by Theodosius I, then Roman emperor of the East, primarily to confront ARIANISM, the heresy that had been subdued only temporarily by the First Council of Nicaea (325).君士坦丁堡我要求在381所狄奧多西一世,然後羅馬皇帝的地區,主要是面對ARIANISM ,邪教已疲弱只是暫時的第一屆理事會的尼西亞( 325 ) 。 More than 150 bishops, all from the Eastern empire, met to reaffirm the doctrines of the Nicene Creed and to depose Maximus, the Arian patriarch of Constantinople. 150多名主教,都來自東歐帝國,滿足重申理論尼西亞信經和罷免馬克西穆斯的阿里安斯君士坦丁堡牧首。 They also condemned Apollinarianism, a position that denied the full humanity of Christ.他們還譴責亞波里拿留派的立場,即不能充分人類的救世主。 The council defined the position of the Holy Spirit within the Trinity; it described the Holy Spirit as proceeding from God the Father, coequal and consubstantial with him.安理會確定的立場,聖靈三位一體的範圍內,它描述了聖靈作為從父神, coequal和同質他。 It also confirmed the position of the patriarch of Constantinople as second in dignity only to the bishop of Rome.會議還確認了立場君士坦丁堡宗主教第二的尊嚴不僅是羅馬的主教。

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Constantinople II was convoked by Justinian I in 553, to condemn the Nestorian writings called the "Three Chapters." Under the virtual tutelage of the emperor, the council proscribed Nestorianism and reconfirmed the doctrine that Christ's two natures, one human and one divine, are perfectly united in one person.君士坦丁堡二是召集查士丁尼我在553 ,譴責景教著作被稱為“三個章節。 ”根據虛擬監護皇帝,安理會被禁景教和確認原則,即基督的兩個性質,一個人,一個神聖的,是聯合國在一個完美的人。 Pope Vigilius at first defended the Three Chapters, but later accepted the council's ruling.教皇在第一Vigilius辯護三個章節,但後來又接受了安理會的裁決。

Constantinople III was summoned by Constantine IV in 680-81 with the consent of Pope Agatho.康士坦丁堡第三次會議被傳喚的君士坦丁四680-81徵得教皇Agatho 。 It condemned Monothelitism and affirmed that Christ has two wills, one human and one divine, but that these are without division or confusion.它譴責Monothelitism並申明基督有兩個軍事基地,一個人,一個神聖的,但這些都沒有分裂或混亂。 In addition, it condemned an earlier pope, Honorius I, for supporting that heresy.此外,它譴責早些時候教皇,挪留我,為支持這一異端。

Constantinople IV, meeting in 869-70, made no new dogmatic decisions; instead, it greatly contributed to the growing split between the Eastern and Western churches.君士坦丁堡第四次會議在869-70 ,沒有新的教條式的決定,而是巨大的貢獻日益分歧東歐和西歐的教堂。 The principal action was to depose Photius, the patriarch of Constantinople, for usurping his ecclesiastical position. Later, Photius was restored to his see, and he held another council in 879-80.主要行動是廢除Photius ,君士坦丁堡牧首,為篡奪他的教會的地位。後來, Photius恢復他看到,他又舉行了安理會在879-80 。 This latter council, not that of 869, is considered ecumenical by the Orthodox church.後者安理會,而不是869 ,被認為是基督教的東正教教堂。

T. Tackett噸Tackett


Council of Constantinople安理會君士坦丁堡

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(381) ( 381 )

The gathering in Constantinople of 150 Eastern bishops at the request of the Emperor Theodosius I was later regarded by the Council of Chalcedon (451) as the second great ecumenical council of the church.收集君士坦丁堡主教150東歐的要求,皇帝狄奧多西一世後來認為理事會的卡爾西( 451 )作為第二個偉大的基督教教會理事會。 Most importantly it marked the end of over fifty years of Arian political and theological dominance in the East and the restoration and pneumatological extension of Nicene orthodoxy.最重要的它標誌著結束了50多年的政治和神學阿里安斯在東方的統治地位,恢復和pneumatological延長尼西亞正統。

The path of history from Nicaea to Constantinople is twisted with various political and theological figures and several theological and synodal skirmishes between Arianism and orthodoxy.道路的歷史尼西亞以君士坦丁堡是扭曲的各種政治和神學的數字和一些神學和主教之間的小衝突Arianism和正統。 The varied array of heresies that emerged during this period is given in the council's first canon, where they are also anathematized.不同的歪理邪說所產生,在此期間是在安理會的第一次佳能,他們在那裡也anathematized 。 A brief examination of these will set the theological context.簡要審查這些將設置的神學背景。

Semi-Arians半阿里烏派

This name was applied to those who tried to steer a middle course between Nicene orthodoxy and Arianism.這個名字是誰適用於那些試圖走中間路線之間尼西亞正統和Arianism 。 Too sensitive to Sabellian implications and the biblical absence of the term homoousion to fully embrace Nicaea and recoiling from blatant Arian characterizations of the Son as a creature, they took refuge in the term homoiousion.過於敏感Sabellian影響和聖經缺乏長期homoousion充分接受尼西亞和recoiling從公然阿里安斯特徵的兒子作為一個動物,他們躲進了長期homoiousion 。 By this they taught that the Son was like (homoios) the Father but not necessarily the same in essence.他們的這一教導的兒子就像( homoios )的父親,但並不一定相同的本質。 This ambiguous position was held by many who were very close to orthodoxy, eg, Cyril of Jerusalem, as well as those who were more of an Arian disposition, eg, Basil of Ancyra.這種模棱兩可的立場是誰舉辦的許多非常接近正統,如西里爾耶路撒冷,以及誰是更多的阿里安斯處置,例如,巴茲爾的Ancyra 。 Due to the efforts of Athanasius and Hilary of Poitiers many of this party were reconciled to orthodoxy, especially as more radical Arian positions developed.由於努力,亞他那修和希拉里的普瓦捷這個黨的許多人核對正統,特別是隨著越來越多的激進阿里安斯職位發展。

Pneumatomachians

In the post-Nicene period attention was turned to the Holy Spirit and his relation to the discussions on the Father and the Son.在後尼西亞期間注意轉向聖靈和他的關係的討論,父親和兒子。 About 360, Athanasius wrote to correct an Egyptian heresy advocated by the Tropici in which the Spirit was taught to have been created out of nothing.約360 ,亞他那修寫信給埃及異端正確主張的Tropici其中精神教導已經建立了什麼。 Athanasius maintained instead the deity of the Spirit and his homoousia with the Father and the Son.亞他那修保養不是神的精神和他的homoousia同父子。 After this the pneumatomachians (literally "Spirit-fighters") appeared within the homoiousion party.在這之後的pneumatomachians (字面意思為“精神戰士” )出現在homoiousion黨。 Led by Eustathius of Sebaste (after 373), they tried to assert a nondivine, noncreaturely, intermediate status for the Spirit, even after affirming the homoousia of the Son.領導Eustathius的Sebaste (後373 ) ,他們試圖主張nondivine , noncreaturely ,中間地位的精神,即使在申明homoousia子。 They were opposed by the Cappadocians, who taught the full deity and homoousia of the Son.他們反對的Cappadocians的,誰教充分神和homoousia的兒子。 They were opposed by the Cappadocians, who taught the full deity and homoousia of the Spirit both implicity (as in Basil, On the Holy Spirit) and explicitly (as in Gregory of Nazianzus, Oration 31). It is this Cappadocian (and Athanasian) theology which prevailed at the Council of Constantinople.他們反對的Cappadocians ,誰教充分神和homoousia精神都隱含(如羅勒,在聖靈) ,並明確(如在格雷戈里的高利,寄語31日) 。這就是卡帕多細亞(並Athanasian )神學盛行在安理會君士坦丁堡。

Eunomians or Anomoians Eunomians還是Anomoians

Founded by Aetius of Antioch and led by Eunomius of Cyzicus at the time of the council, these held the radical Arian position which refused any compromise with orthodoxy.創立的埃提烏斯的安提阿和領導的Eunomius的Cyzicus的時候,理事會,這些激進的阿里安斯舉行立場拒絕任何妥協的正統。 They taught a Neoplatonic hierarchy of three beings which were in essence utterly unlike (anomoios) each other, though possessing relative divinity (thus confirming the charge of polytheism).他們教Neoplatonic三個層次人們在本質上是完全不同的( anomoios )對方,但擁有相對神(從而確認的指控多神教) 。

Eudoxians

These held a classical Arian position particularly advocated at the time of the council by the followers of Eudoxius, former bishop of Antioch (358) and Constantinople (360).這些舉行了古典阿里安斯立場尤其主張的時候,安理會的追隨者Eudoxius前主教安提阿( 358 )和君士坦丁堡( 360 ) 。 He was known for the jest: "The Father is impious (since he worships no one), but the Son is pious (since he worships the Father)."他是著名的玩笑: “父親是impious (因為他崇拜任何人) ,但兒子是虔誠的(因為他崇拜的父親) 。 ”

Sabellians, Marcellians, and Photinians Sabellians , Marcellians ,並Photinians

Since the Arians vigorously insisted that the homoousion logically reduced to Sabellianism, it was necessary for the council to repudiate this heresy.由於阿里烏派積極堅持homoousion邏輯減少到撒伯流主義,有必要對安理會拒絕這一異端。 One who actually came close to espousing it was Marcellus of Ancyra, who resisted the Cappadocian Trinitarian development in which three hypostases were distinguished while maintaining one ousia.一個誰實際接近擁護它瑪爾凱的Ancyra ,誰抵制了卡帕多細亞三位一體發展的其中三個hypostases人尊敬,同時保持一個實體。 Marcellus preferred to speak of the expansion of an indivisible Monad (God) which resulted in the externalization of the (until then) immanently existing Logos (the Son) at the time of incarnation, with an expected future contraction of the Logos back into the Monad.瑪爾凱傾向於談論擴大的一個不可分割的單子(神) ,導致外部的(到那時為止) immanently現有標誌(子)時的化身,預計未來收縮標誌回單子。 Although he was exonerated of the Sabellian label at Rome (341) and Sardica (343), Constantinople condemned his deviant views.雖然他是無罪的Sabellian標籤在羅馬( 341 )和Sardica ( 343 ) ,君士坦丁堡譴責他的離經叛道的觀點。 Photinus of Sirmium, a pupil of Marcellus, developed his teacher's views into an adoptionist Christology and was condemned for the heresy of Paul of Samosata at various councils. Photinus的米烏姆,學生的瑪爾凱,開發他的老師的意見,成為adoptionist譴責和基督的異端保羅薩莫薩塔在各個理事會。

Apollinarians

Constantinople brought a final condemnation on this Christological heresy which originated within the Nicene camp.君士坦丁堡帶來了最後譴責這一基督邪教起源的尼西亞營地。 A former friend of Athanasius, Apollinarius of Laodicea zealously advocated the deity of the Logos and upheld the homoousion.一名前朋友的亞他那修, Apollinarius的老底嘉熱忱主張神標誌和維護homoousion 。 However, in his concern to avoid the dualistic personality of an adoptionistic Christology, he capitulated to the Arian error in which the Logos completely replaced the human soul and mind in the incarnate Christ.然而,在他的關注,以避免雙重人格的adoptionistic基督,他投降的阿里安斯錯誤的標識完全取代人的靈魂和精神的體現基督。 For this deficient humanity he was opposed reluctantly by Athanasius and vigorously by the Cappadocians.這一缺陷人類他反對不情願的亞他那修和大力的Cappadocians 。

The theology of the Council of Constantinople is set forth first by the condemnation of these heresies.神學理事會的君士坦丁堡是第一次提出了譴責這些歪理邪說。 More positively, it was expressed in a published statement of doctrine, a tomos, and the creed of the council.更為重要的是,有人在發表聲明的主張, tomos ,和信仰的國家。 Unfortunately, the tomos is no longer extant except for what is reflected of it in the letter of the synod of 382.不幸的是, tomos不再是現存除反映的是它在信中主教會議的382 。 The creed is to be found not in the records of Constantinople, but in those of the Council of Chalcedon (451), where a creed attributed to Constantinople (C) was read along with the Nicene Creed (N). C happens to be the creed that is read in churches today under the title the Nicene Creed, but it is more appropriately known as the Niceno-Constantinopolitan Creed. Without recounting the scholarly debates on C, it seems most likely that it was a local form of N, adopted by Constantinople and amended to reflect the council's pneumatology.的信條是要找到不記錄的君士坦丁堡,但在這些理事會的卡爾西( 451 ) ,在信仰歸因於君士坦丁堡( c )項改為隨著尼西亞信經( n )段。 ç恰好是信仰是閱讀教會今天的標題下尼西亞信經,但它是更為恰當稱為Niceno - Constantinopolitan信條。沒有敘述的學術辯論的C ,似乎最有可能的,這是一個地方形式的氮,通過君士坦丁堡和修訂,以反映安理會的pneumatology 。 Thus the Council of Constantinople did not see itself as producing a new creed but rather reaffirming and upholding the faith of Nicaea.因此,安理會君士坦丁堡沒有看到自己作為一個新的信仰產生而是重申和堅持的信念尼西亞。 At Chalcedon, however, concern for the pure form of N led them to distinguish between N and C.在卡爾西,但是,關注的純形式的N導致他們區分N和角

The pneumatological emendation of the Nicene faith followed the example of Basil by limiting itself to biblical words and phrases.校正的pneumatological的尼西亞信仰效法巴茲爾限制本身聖經單詞和短語。 The Spirit is confessed to be the "Lord" and "Life-giver," the one "who with the Father and the Son is together worshiped and together glorified."精神供認是“上帝”和“生命贈與, ”一個“誰的父子是一起共同崇拜和讚美。 ” The homoousia of the Spirit is not explicitly affirmed here, probably because of a last-minute attempt to reconcile the pneumatomachians.該homoousia的精神並沒有明確肯定在這裡,可能是因為在最後一分鐘試圖調和pneumatomachians 。 However, the homoousion apparently was affirmed in the tomos, since the letter of the synod of 382 summarizes the council's doctrine as faith in the uncreated, consubstantial, and coeternal trinity.然而, homoousion顯然是肯定的tomos ,因為信中總結會議的382安理會的學說信仰uncreated ,同質和coeternal三一。

Besides the reaffirmation of Nicene orthodoxy, this developed pneumatology, which made possible a full Trinitarian doctrine for the East, was the most important contribution of the Council of Constantinople.除了重申尼西亞正統,這個開發pneumatology ,使盡可能充分三位一體理論的東方,是最重要的貢獻,安理會君士坦丁堡。

CA Blaising晚上Blaising
(Elwell Evangelical Dictionary) (規矩福音字典)

Bibliography 參考書目
"Canons of the One Hundred and Fifty Fathers," The Seven Ecumenical Councils, NPNF; HM Gwatkin, Studies of Arianism; JND Kelly, Early Christian Creeds and Early Christian Doctrines; CE Raven, Apollinarianism; R. Seeberg, The Textbook of the History of Doctrines; J. Taylor, "The First Council of Constantinople (381)," Pru 13:47-54, 91-97; WP DuBose, The Ecumenical Councils. “規例的150教父”七基督教議會, NPNF ;陛下Gwatkin ,研究Arianism ; JND凱利,早期基督教信仰和早期基督教理論;行政長官烏鴉,亞波里拿留派;河西貝爾格,教科書的歷史的理論;學者泰勒, “第一屆理事會君士坦丁堡( 381 ) , ” Pru 13:47-54 , 91-97 ;可濕性粉劑DuBose ,基督教議會。


First Council of Constantinople - 381 AD第一屆理事會君士坦丁堡-公元381

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CONTENTS目錄

INTRODUCTION導言

In the year 380 the emperors Gratian and Theodosius I decided to convoke this council to counter the Arians, and also to judge the case of Maximus the Cynic, bishop of Constantinople.在今年380皇帝格拉提安和狄奧我決定召集本局對付阿里烏派,而且要判斷案件的犬儒馬克西穆斯主教君士坦丁堡。 The council met in May of the following year.安理會舉行第二年5月份。 One hundred and fifty bishops took part, all of them eastern Orthodox, since the Pneumatomachi party had left at the start.第一百六十二50主教參加,他們都東正教,因為離開了黨Pneumatomachi開始時。

After Maximus had been condemned, Meletius, bishop of Antioch, appointed Gregory of Nazianzus as the lawful bishop of Constantinople and at first presided over the council.經過馬克西穆斯已經譴責, Meletius ,安提阿主教任命格雷戈里的高利為合法主教君士坦丁堡和第一主持了安理會。 Then on Meletius's sudden death, Gregory took charge of the council up to the arrival of Acholius, who was to table Pope Damasus's demands: namely, that Maximus should be expelled as an interloper, and that the translation of bishops should be avoided.然後就Meletius突然去世,格雷戈里主持安理會行動的到來, Acholius ,誰是教宗達馬蘇表的要求,即:馬克西穆斯應作為一個外來驅逐,並翻譯主教應該避免。 But when Timothy, bishop of Alexandria, arrived he declared Gregory's appointment invalid.但是,當霍震霆,主教亞歷山大,抵達他宣布格雷戈里的任命無效。 Gregory resigned the episcopacy and Nectarius, after baptism and consecration, was installed as bishop and presided over the council until its closure.格雷戈里辭職主教和Nectarius ,和神聖的洗禮後,已安裝的主教和主持了安理會,直到其關閉。

No copy of the council's doctrinal decisions, entitled tomos kai anathematismos engraphos (record of the tome and anathemas), has survived.沒有副本安理會的理論決定,題為tomos啟anathematismos engraphos (記錄聖多美和anathemas )也都倖存了下來。 So what is presented here is the synodical letter of the synod of Constantinople held in 382, which expounded these doctrinal decisions, as the fathers witness, in summary form: namely, along the lines defined by the council of Nicaea, the consubstantiality and coeternity of the three divine persons against the Sabellians, Anomoeans, Arians and Pneumatomachi, who thought that the divinity was divided into several natures; and the enanthropesis (taking of humanity) of the Word, against those who supposed that the Word had in no way taken a human soul.那麼這裡是synodical信君士坦丁堡主教會議舉行的382 ,其中闡述這些理論的決定,作為父親的證人,以摘要形式,即:大致界定的尼西亞,在consubstantiality和coeternity的這三個神聖的人對Sabellians , Anomoeans ,阿里烏派和Pneumatomachi ,誰認為神是分成若干性質;和enanthropesis (考慮人類)的Word ,理應對那些誰這個詞已經沒有辦法採取了人的靈魂。 All these matters were in close agreement with the tome that Pope Damasus and a Roman council, held probably in 378, had sent to the East.所有這些問題都密切同意聖多美和普林西比,教皇達馬蘇和羅馬安理會可能在378舉行,已發送到東方。

Scholars find difficulties with the creed attributed to the council of Constantinople.學者發現困難與信仰歸咎於安理會君士坦丁堡。 Some say that the council composed a new creed.有人說,安理會組成一個新的信仰。 But no mention is made of this creed by ancient witnesses until the council of Chalcedon; and the council of Constantinople was said simply to have endorsed the faith of Nicaea, with a few additions on the holy Spirit to refute the Pneumatomachian heresy.但沒有提到這一信條的古代證人,直至安理會迦克墩;和安理會君士坦丁堡是簡單地說有贊同的信仰尼西亞,並作一些補充的聖靈駁斥Pneumatomachian異端。 Moreover, if the latter tradition is accepted, an explanation must be given of why the first two articles of the so-called Constantinopolitan creed differ considerably from the Nicene creed.此外,如果是後者的傳統被接受,解釋必須考慮為什麼頭兩條所謂的Constantinopolitan信仰大不相同尼西亞信經。

It was J. Lebon, followed by JND Kelly and AM Ritter, who worked at the solution of this problem.這是學者Lebon ,其次是JND凱利和AM斯科特里特爾,誰的工作在解決這一問題。 Lebon said that the Nicene creed, especially since it was adapted to use at baptism, had taken on a number of forms. Lebon說,尼西亞信經,特別是因為它適應於使用的洗禮,已經採取了一些形式。 It was one of these which was endorsed at the council of Constantinople and developed by additions concerning the holy Spirit.這是其中的一個是贊同在安理會君士坦丁堡和開發的增加有關聖靈。 All the forms, altered to some extent or other, were described by a common title as "the Nicene faith".各種形式,在一定程度上改變或其他,介紹了在一個共同的名稱為“尼西亞信仰” 。 Then the council of Chalcedon mentioned the council of Constantinople as the immediate source of one of them, marked it out by a special name "the faith of the 150 fathers", which from that time onwards became its widely known title, and quoted it alongside the original simple form of the Nicene creed.那麼,安理會的卡爾西提到安理會君士坦丁堡的直接來源地其中之一,標誌著它由一個特別的名字“的信念150父親” ,從那個時候起成為其廣為人知的名稱,並引用它旁邊原來的簡單形式尼西亞信經。 The Greek text of the Constantinopolitan creed, which is printed below, is taken from the acts of the council of Chalcedon.希臘文Constantinopolitan信仰,這是印在下面,是從行為安理會迦克墩。

The council of Constantinople enacted four disciplinary canons: against the Arian heresy and its sects (can. 1), on limiting the power of bishops within fixed boundaries (can. 2), on ranking the see of Constantinople second to Rome in honour and dignity (can. 3), on the condemnation of Maximus and his followers (can. 4).安理會君士坦丁堡頒布四項紀律炮:對異端和教派( can. 1 ) ,就限制電力的主教在固定的邊界( can. 2 ) ,對排名見君士坦丁堡第二羅馬榮譽與尊嚴( can. 3 ) ,關於譴責馬克西穆斯和他的追隨者( can. 4 ) 。 Canons 2-4 were intended to put a stop to aggrandisement on the part of the see of Alexandria.規2-4旨在制止擴張的一部分,見亞歷山大。 The two following canons, 5 and 6, were framed at the synod which met in Constantinople in 382.下列兩個炮,第5和第6 ,為框在會議召開君士坦丁堡在382 。 The 7th canon is an extract from a letter which the church of Constantinople sent to Martyrius of Antioch.第七屆佳能的信的摘錄其中君士坦丁堡教會派往Martyrius安提。

The council ended on 9 July 381, and on 30 July of the same year, at the request of the council fathers, the emperor Theodosius ratified its decrees by edict .安理會7月9日結束的381個,並於7月30日,同年的要求,安理會的父親,皇帝狄奧批准其法令的法令。

Already from 382 onwards, in the synodical letter of the synod which met at Constantinople, the council of Constantinople was given the title of "ecumenical".已經從382起,在synodical信主教會議開會時君士坦丁堡,安理會是君士坦丁堡的標題“普世” 。 The word denotes a general and plenary council.這個詞是指一般性和國務院全體會議。 But the council of Constantinople was criticised and censured by Gregory of Nazianzus.但安理會君士坦丁堡受到批評和譴責格雷戈里的高利。 In subsequent years it was hardly ever mentioned.在以後的幾年中這是幾乎從未提及。 In the end it achieved its special status when the council of Chalcedon, at its second session and in its definition of the faith, linked the form of the creed read out at Constantinople with the Nicene form, as being a completely reliable witness of the authentic faith.最後,實現了其特殊的地位時,安理會的迦克墩,在其第二屆會議,並在其定義的信念,聯繫形式的信仰宣讀了君士坦丁堡與尼西亞的形式,作為一個完全可靠的證人的真實信念。 The fathers of Chalcedon acknowledged the authority of the canons -- at least as far as the eastern church was concerned -- at their sixteenth session.父親的卡爾西承認的權威炮-至少至於東方教會的關注-在第十六屆會議。 The council's dogmatic authority in the western church was made clear by words of Pope Gregory I: "I confess that I accept and venerate the four councils (Nicaea, Constantinople, Ephesus and Chalcedon) in the same way as I do the four books of the holy Gospel...."安理會的教條管理局西方教會是明確的話,教皇格雷戈里我: “我承認,我接受並尊奉為四個委員會(尼卡伊亞,君士坦丁堡,以弗所和卡爾西)以同樣的方式為我的四本書的神聖的福音...."

The bishop of Rome's approval was not extended to the canons, because they were never brought "to the knowledge of the apostolic see''. Dionysius Exiguus knew only of the first four -- the ones to be found in the western collections. Pope Nicholas I wrote of the sixth canon to Emperor Michael III: "It is not found among us, but is said to be in force among you''.羅馬主教的批准沒有擴大到炮,因為他們從來沒有把“以知識使徒見'' 。狄奧尼修斯教士艾克西古斯只知道前4 -那些被發現在西部集合。教皇尼古拉斯我寫的第六屆佳能以皇帝邁克爾三: “這是我們之間沒有發現,但據說是在你們中間力量'' 。

The English translation is from the Greek text, which is the more authoritative version.的英文翻譯是從希臘文,這是更權威的版本。


The exposition of the 150 fathers博覽會的150個父親

We believe in one God the Father all-powerful, maker of heaven and of earth, and of all things both seen and unseen.我們相信,在一個父神所有強大,製造商的天堂和地球,和所有的東西都被認為和看不見的。 And in one Lord Jesus Christ, the only-begotten Son of God, begotten from the Father before all the ages, light from light, true God from true God, begotten not made, consubstantial with the Father, through whom all things came to be; for us humans and for our salvation he came down from the heavens and became incarnate from the holy Spirit and the virgin Mary, became human and was crucified on our behalf under Pontius Pilate; he suffered and was buried and rose up on the third day in accordance with the scriptures; and he went up into the heavens and is seated at the Father's right hand; he is coming again with glory to judge the living and the dead; his kingdom will have no end.在一個主耶穌基督,唯一的,上帝的獨生子,生來自父親在所有年齡輕的輕,真正的上帝的真神,生不,同質同父,通過其中的所有東西後來被;對我們人類和我們的拯救,他從天空,並成為體現從聖靈和聖母瑪利亞,成為人類和被釘在十字架上替我們根據本丟彼拉多;他遭受痛苦和被埋葬和奮起第三天按照聖經,他上升到天空,是坐在父親的右手,他即將再次與榮耀法官的生活和死亡;他的英國也沒有結束。 And in the Spirit, the holy, the lordly and life-giving one, proceeding forth from the Father, co-worshipped and co-glorified with Father and Son, the one who spoke through the prophets; in one, holy, catholic and apostolic church.和精神,神聖的氣派,並賦予生命的一個,程序等等來自父親,共同崇拜和共同榮耀與父與子,誰以通過先知;在一個,羅馬天主教和使徒教會。 We confess one baptism for the forgiving of sins.我們承認一個洗禮的寬恕罪孽。 We look forward to a resurrection of the dead and life in the age to come.我們期待著,死人復活和生活中的年齡來。 Amen.阿門。

A letter of the bishops gathered in Constantinople [1]信的主教聚集在君士坦丁堡[ 1 ]

To the most honoured lords and most reverend brethren and fellow-ministers, Damasus, Ambrose, Britton, Valerian, Acholius, Anemius, Basil, and the rest of the holy bishops who met in the great city of Rome: the sacred synod of orthodox bishops who met in the great city of Constantinople sends greetings in the Lord.最榮幸上議院和最可敬的兄弟和同胞們,達馬蘇,劉漢銓,布里頓,纈草, Acholius , Anemius ,羅勒,其餘聖主教誰見了在這個偉大的城市羅馬:神聖的東正教會主教會議誰見了在這個偉大的城市君士坦丁堡發送問候上帝。

It may well be unnecessary to instruct your reverence by describing the many sufferings that have been brought upon us under Arian domination, as if you did not know already.很可能是不必要的指示,說明您的崇敬的許多的苦難已使我們根據阿里安斯統治,如果你不知道了。 Nor do we imagine that your piety considers our affairs so trivial that you need to learn what you must be suffering along with us.我們也不想像,你認為我們的虔誠,使瑣碎事務,你必須了解你必須和我們一起痛苦。 Nor were the storms which beset us such as to escape your notice on grounds of insignificance.沒有一個人對風暴的困擾我們,如逃避通知您渺小的理由。 The period of persecution is still recent and ensures that the memory remains fresh not only among those who have suffered but also among those who have through love made the lot of those who suffered their own.這一時期的迫害仍然是最近的,並確保內存仍然新鮮不僅是那些誰也遭受那些誰也通過了很多愛的人誰遭受自己。 It was barely yesterday or the day before that some were freed from the bonds of exile and returned to their own churches through a thousand tribulations.這是昨天或勉強的前一天,一些被釋放的債券的流亡,回到自己的教會通過1000磨難。 The remains of others who died in exile were brought back.其他的遺骸誰死在被流放帶回。 Even after their return from exile some experienced a ferment of hatred from the heretics and underwent a more cruel fate in their own land than they did abroad, by being stoned to death by them in the manner of the blessed Stephen.即使在他們返回的流亡經歷了一些發酵的仇恨從異教徒和接受更殘酷的命運在自己的土地比他們在國外,被用石頭砸死他們的方式,斯蒂芬的祝福。 Others were torn to shreds by various tortures and still carry around on their bodies the marks of Christ's wounds and bruises.另一些人撕成碎片的各種酷刑和仍然隨身攜帶他們的屍體上的痕跡,基督的傷口和擦傷。 Who could number the financial penalties, the fines imposed on cities, the confiscations of individual property, the plots, the outrages, the imprisonments?誰能夠若干財務處罰,該罰款的城市,沒收個人財產,情節,對暴行的監禁? Indeed all our afflictions increased beyond number: perhaps because we were paying the just penalty for our sins; perhaps also because a loving God was disciplining us by means of the great number of our sufferings.事實上我們所有的苦難增加超出號碼:這也許是因為我們付出的只是刑罰為我們的罪孽,也許還因為一個充滿愛的上帝管教我們通過大量的痛苦。

So thanks be to God for this.因此,感謝上帝,是這個。 He has instructed his own servants through the weight of their afflictions, and in accordance with his numerous mercies he has brought us back again to a place of refreshment The restoration of the churches demanded prolonged attention, much time and hard work from us if the body of the church which had been weak for so long was to be cured completely by gradual treatment and brought back to its original soundness in religion.他已指示他的僕人通過自身的重量苦難,並根據他的許多憐憫他給我們帶來了再次回到的地方,茶點的恢復教會要求長期的關注,很多時間和艱苦的工作,如果我們的身體教會已經弱了這麼長時間要逐步完全治愈的治療和恢復其原始健全的宗教。 We may seem on the whole to be free from violent persecutions and to be at the moment recovering the churches which have long been in the grip of the heretics.我們似乎對整個不受暴力迫害,並成為目前恢復教會早已在抓地力的異端。 But in fact we are oppressed by wolves who even after expulsion from the fold go on ravaging the flocks up and down dale, making so bold as to hold rival assemblies, activating popular uprisings and stopping at nothing which might harm the churches.但事實上我們是被壓迫的狼誰後逐出倍去蹂躪群向上和向下戴爾,使大膽舉行競爭對手集會,激活人民起義,並停止在任何有可能損害教堂。 As we have said, this made us take a longer time over our affairs.正如我們已經說過,這使我們需要較長時間在我們的事務。

But now you have shown your brotherly love for us by convoking a synod in Rome, in accordance with God's will, and inviting us to it, by means of a letter from your most God-beloved emperor, as if we were limbs of your very own, so that whereas in the past we were condemned to suffer alone, you should not now reign in isolation from us, given the complete agreement of the emperors in matters of religion.但是現在你已經表明您友愛為我們召開一主教在羅馬,按照天意,並請告訴我們,通過來信,您最神的敬愛的皇帝,因為如果我們對您非常四肢自己的,因此,而在過去,我們一直譴責遭受單獨,你不應該現在統治孤立於我們,因為完全一致的帝王的宗教事務。 Rather, according to the word of the apostle, we should reign along with you'.相反,根據字的使徒,我們應該一起統治你' 。 So it was our intention that if it were possible we should all leave our churches together and indulge our desires rather than attend to their needs.因此,我們打算,如果有可能我們大家都應該離開我們的教會,並放縱我們的願望,而不是參加他們的需要。 But who will give us wings as of a dove, so we shall fly and come to rest with you?但是,誰將使我們的翅膀作為一個鴿子,因此,我們應懸掛和來休息嗎? This course would leave the churches entirely exposed, just as they are beginning their renewal; and it is completely out of the question for the majority.本課程將離開教堂完全暴露,就像他們開始其續期;這是完全沒有問題的多數。 As a consequence of last year's letter sent by your reverence after the synod of Aquileia to our most God-beloved emperor Theodosius, we came together in Constantinople.由於去年的信後,你的崇敬主教會議阿奎我們最上帝心愛的皇帝狄奧多,我們走到了一起君士坦丁堡。 We were equipped only for this stay in Constantinople and the bishops who remained in the provinces gave their agreement to this synod alone.我們只有具備這一留在君士坦丁堡的主教誰留在了各省的協議,以這個會議本身。 We foresaw no need for a longer absence, nor did we hear of it in advance at all, before we gathered in Constantinople.我們預見不需要較長的情況下,也沒有聽到它在所有之前,我們聚集在君士坦丁堡。 On top of this the tightness of the schedule proposed allowed no opportunity to prepare for a longer absence, nor to brief all the bishops in the provinces who are in communion with us and to get their agreement.在這種情況的嚴密性提出的時間表不允許任何機會準備一個更長的情況下,也向所有的主教誰在各省都在與我們並得到他們的同意。 Since these considerations, and many more besides, prevented most of us from coming, we have done the next best thing both to set matters straight and to make your love for us appreciated: we have managed to convince our most venerable and reverend brethren and fellow-ministers, Bishops Cyriacus, Eusebius and Priscian to be willing to undertake the wearisome journey to you.由於這些因素,還有更多的同時,對我們大多數人無法從今後,我們已經做了退而求其次的善舉都設置事項直,讓您的愛,我們讚賞:我們已經設法說服我們最尊敬的和可敬的兄弟和研究員部長,主教Cyriacus ,優西比烏和Priscian願意承擔你疲倦的旅程。 Through them we wish to show that our intentions are peaceful and have unity as their goal.通過他們,我們要表明我們的意圖是和平和團結作為其目標。 We also want to make clear that what we are zealously seeking is sound faith.我們還要清楚地表明,我們正在積極尋求的是健全的信念。

What we have undergone -- persecutions, afflictions, imperial threats, cruelty from officials, and whatever other trial at the hands of heretics -- we have put up with for the sake of the gospel faith established by the 318 fathers at Nicaea in Bithynia.我們都經歷-迫害,苦難,帝國主義的威脅,殘酷的官員,以及任何其他審判手中的異端-我們忍受為了福音信仰所設立的318父親尼卡伊亞在螺。 You, we and all who are not bent on subverting the word of the true faith should give this creed our approval.你,我們和所有誰不執意顛覆這個詞的真正的信仰應該讓這個信條我們批准。 It is the most ancient and is consistent with our baptism.這是最古老的,是符合我們的洗禮。 It tells us how to believe in the name of the Father and of the Son and of the holy Spirit: believing also, of course, that the Father, the Son and the holy Spirit have a single Godhead and power and substance, a dignity deserving the same honour and a co-eternal sovereignty, in three most perfect hypostases, or three perfect persons.它告訴我們如何相信的名字父親和子和聖靈:還相信,當然,父,子和聖靈有一個單一神體的權力和物質,具有尊嚴值得同樣的榮譽和共同永恆的主權,在最完美hypostases三個或三個完美的人。 So there is no place for Sabellius's diseased theory in which the hypostases are confused and thus their proper characteristics destroyed.所以沒有為撒伯流的病理論在其中hypostases混淆,因此其適當的特點摧毀。 Nor may the blasphemy of Eunomians and Arians and Pneumatomachi prevail, with its division of substance or of nature or of Godhead, and its introduction of some nature which was produced subsequently, or was created, or was of a different substance, into the uncreated and consubstantial and co-eternal Trinity.也不得在褻瀆Eunomians和阿里烏派和Pneumatomachi佔上風,其司的物質或自然或神體,並介紹了一些性質是後來產生的,或已建立,或者是不同的物質,到uncreated和同質和共同永恆三一。 And we preserve undistorted the accounts of the Lord's taking of humanity, accepting as we do that the economy of his flesh was not soulless nor mindless nor imperfect.我們維護undistorted賬戶的上帝考慮人類,接受,因為我們做的經濟他的肉體沒有靈魂,也沒有盲目的,也不完善。 To sum up, we know that he was before the ages fully God the Word, and that in the last days he became fully man for the sake of our salvation.總之,我們知道,他面前的年齡完全上帝這個詞,並說,在過去幾天他成為完全的人為了我們的救贖。

So much, in summary, for the faith which is openly preached by us.這麼多,總之,這是信仰公開鼓吹我們。 You can take even more heart concerning these matters if you think fit to consult the tome that was issued in Antioch by the synod which met there as well as the one issued last year in Constantinople by the ecumenical synod.您可以採取更心臟就這些事項如果您認為合適的協商,聖多美和普林西比這是發表在安提阿的主教會議舉行,以及有一個去年發表在君士坦丁堡的基督教主教。 In these documents we confessed the faith in broader terms and we have issued a written condemnation of the heresies which have recently erupted.在這些文件中,我們坦白的信仰,並在更廣泛的條件,我們發表了書面譴責異端最近爆發。

With regard to particular forms of administration in the churches, ancient custom, as you know, has been in force, along with the regulation of the saintly fathers at Nicaea, that in each province those of the province, and with them-should the former so desire -- their neighbours, should conduct ordinations as need might arise.關於特殊形式的行政當局在教堂,古老的習俗,如你所知,已經生效,隨著調控的聖潔父親尼西亞,即那些在每個省的省,並與他們,應前這樣的願望-他們的鄰居,應進行祝聖為可能出現的需要。 Accordingly, as you are aware, the rest of the churches are administered, and the priests [= bishops] of the most prominent churches have been appointed, by us.因此,如你所知,其他地方的教堂管理,以及神職人員[ =主教]最突出的教堂已被任命,由我們。 Hence at the ecumenical council by common agreement and in the presence of the most God-beloved emperor Theodosius and all the clergy, and with the approval of the whole city, we have ordained the most venerable and God-beloved Nectarius as bishop of the church newly set up, as one might say, in Constantinople -- a church which by God's mercy we just recently snatched from the blasphemy of the heretics as from the lion's jaws.因此,在基督教會的共同協議,並在存在的最神的敬愛皇帝狄奧和所有的神職人員,並批准了整個城市,我們祝和最古老的神的敬愛Nectarius的主教教堂新設立的,作為一個可以說,在君士坦丁堡-一個教會是上帝的仁慈,我們剛剛搶來的瀆神的異教徒從獅子的下巴。 Over the most ancient and truly apostolic church at Antioch in Syria, where first the precious name of "Christians" came into use, the provincial bishops and those of the diocese of the East came together and canonically ordained the most venerable and God-beloved Flavian as bishop with the consent of the whole church, as though it would give the man due honour with a single voice.在最古老的和真正的使徒教會在安提阿在敘利亞,在那裡第一次寶貴的名稱為“基督徒”投入使用,省主教和教區的東方走到了一起,並規範祝最古老和上帝心愛弗拉維安作為主教同意的情況下整個教會,因為儘管它將使該名男子因榮幸用一個聲音。 The synod as a whole also accepted that this ordination was legal.主教會議作為一個整體也接受這種協調是合法的。 We wish to inform you that the most venerable and God-beloved Cyril is bishop of the church in Jerusalem, the mother of all the churches.我們謹通知你,是最古老和上帝熱愛的西里爾是主教的教會在耶路撒冷的母親所有的教堂。 He was canonically ordained some time ago by those of the province and at various times he has valiantly combated the Arians.規範祝他前一段時間的那些省和在不同時期,他英勇鬥爭的阿里烏派。

We exhort your reverence to join us in rejoicing at what we have legally and canonically enacted.我們敦促您的崇敬與我們一道歡慶在我們已經頒布了法律和規範。 Let spiritual love link us together, and let the fear of the Lord suppress all human prejudice and put the building up of the churches before individual attachment or favour.讓我們精神上的愛情聯繫在一起,讓敬畏耶和華禁止一切人的偏見和提出建立教堂前個人查封或贊成。 In this way, with the account of the faith agreed between us and with christian love established among us, we shall cease to declare what was condemned by the apostles, "I belong to Paul, I to Apollo, I to Cephas"; but we shall all be seen to belong to Christ, who has not been divided up among us; and with God's good favour, we shall keep the body of the church undivided, and shall come before the judgment-seat of the Lord with confidence.通過這種方式,與該帳戶的信仰和我們之間商定的,以基督的愛建立在我們中間,我們應停止申報什麼譴責了使徒, “我屬於保羅,我向阿波羅,我向Cephas ” ;但我們均應被視為屬於基督,誰沒有被分割在我們中間;與上帝的良好支持,我們應保持身體的教堂不可分割的,並應當提交判斷座位的主有信心。

CANONS

1

The profession of faith of the holy fathers who gathered in Nicaea in Bithynia is not to be abrogated, but it is to remain in force.專業的信仰羅馬父親誰聚集在尼西亞在螺不應被廢除,但它仍然有效。 Every heresy is to be anathematised and in particular that of the Eunomians or Anomoeans, that of the Arians or Eudoxians, that of the Semi-Arians or Pneumatomachi, that of the Sabellians that of the Marcellians, that of the Photinians and that of the Apollinarians.每一個異端要anathematised ,特別是在Eunomians或Anomoeans ,即阿里烏派或Eudoxians ,即半阿里烏派或Pneumatomachi ,即Sabellians即Marcellians ,即Photinians和該Apollinarians 。

2

Diocesan bishops are not to intrude in churches beyond their own boundaries nor are they to confuse the churches: but in accordance with the canons, the bishop of Alexandria is to administer affairs in Egypt only; the bishops of the East are to manage the East alone (whilst safeguarding the privileges granted to the church of the Antiochenes in the Nicene canons); and the bishops of the Asian diocese are to manage only Asian affairs; and those in Pontus only the affairs of Pontus; and those in Thrace only Thracian affairs.教區主教都是不打擾教堂自己的邊界之外,也沒有混淆教堂:但根據大砲,主教亞歷山大是管理事務只有在埃及的主教東方是東方單獨管理(同時,保障特權給予教堂Antiochenes的尼西亞炮) ;和主教教區是亞洲唯一的亞洲事務的管理;和那些只有在龐的事務龐;和那些只有在色雷斯色雷斯事務。 Unless invited bishops are not to go outside their diocese to perform an ordination or any other ecclesiastical business.除非邀請主教是不外出的教區執行協調或任何其他宗教的業務。 If the letter of the canon about dioceses is kept, it is clear that the provincial synod will manage affairs in each province, as was decreed at Nicaea.如果信的佳能約教區保持很清楚,省級議會將負責管理事務的每一個省,這是命令在尼西亞。 But the churches of God among barbarian peoples must be administered in accordance with the custom in force at the time of the fathers.不過,上帝的教會野蠻人民之間必須按照管理的自定義時生效的父親。

3

Because it is new Rome, the bishop of Constantinople is to enjoy the privileges of honour after the bishop of Rome.因為它是新的,羅馬的主教君士坦丁堡是享有特權的榮譽後,是羅馬的主教。

4

Regarding Maximus the Cynic and the disorder which surrounded him in Constantinople: he never became, nor is he, a bishop; nor are those ordained by him clerics of any rank whatsoever.關於馬克西穆斯的犬儒和障礙的包圍了他在君士坦丁堡:他從來沒有成為,也不是他,主教,也不是那些注定了他的任何級別神職人員的。 Everything that was done both to him and by him is to be held invalid.這樣做的一切,對他和他所要舉行無效。

5

Regarding the Tome [2] of the Westerns: we have also recognised those in Antioch who confess a single Godhead of Father and Son and holy Spirit.關於聖多美和普林西比[ 2 ]的西部片:我們也認識到那些在安提阿誰承認一個神體的父與子和聖靈。

6

There are many who are bent on confusing and overturning the good order of the church and so fabricate, out of hatred and a wish to slander, certain accusations against orthodox bishops in charge of churches.有許多誰熱衷於混亂和傾覆的良好秩序,教會等編造,在仇恨和希望誹謗,某些指控東正教會主教負責教堂。 Their intention is none other than to blacken priests' reputations and to stir up trouble among peace- loving laity.他們的意圖無非是詆毀神職人員的聲譽和興風作浪愛好和平的俗人。 For this reason the sacred synod of bishops assembled at Constantinople has decided not to admit accusers without prior examination, and not to allow everyone to bring accusations against church administrators -- but with- out excluding everyone.由於這個原因,神聖的主教會議聚集在君士坦丁堡已決定不承認原告事先審查,而不是讓每個人都將指責教會管理員-但出不包括每一個人。 So if someone brings a private (that is a personal) complaint against the bishop on the grounds that he has been defrauded or in some other way unjustly dealt with by him, in the case of this kind of accusation neither the character nor the religion of the accuser will be subject to examination.因此,如果有人帶來了私人(即個人)投訴主教,理由是他已被騙取或以其他方式處理的不公正,他的情況下這樣的指控的性質,也沒有宗教原告將受到審查。 It is wholly essential both that the bishop should have a clear conscience and that the one who alleges that he has been wronged, whatever his religion may be, should get justice.這是完全必要的主教都應該有一個明確的良知和,一個誰聲稱,他已經委屈,不管他的宗教可能,應該繩之以法。

But if the charge brought against the bishop is of an ecclesiastical kind, then the characters of those making it should be examined, in the first place to stop heretics bringing charges against orthodox bishops in matters of an ecclesiastical kind.但是,如果他提出的指控是對主教的教會實物,那麼這些字符決策應當審查,首先是停止異端使指控的事項東正教會主教的教會實物。 (We define "heretics" as those who have been previously banned from the church and also those later anathematised by ourselves: and in addition those who claim to confess a faith that is sound, but who have seceded and hold assemblies in rivalry with the bishops who are in communion with us.) In the second place, persons previously condemned and expelled from the church for whatever reason, or those excommunicated either from the clerical or lay rank, are not to be permitted to accuse a bishop until they have first purged their own crime. (我們定義“異端”那些誰此前已禁止從教堂以及那些後來anathematised自己:除了這些誰索賠坦白的信仰是正確的,但誰也退出和集會的競爭與主教誰是在與我們聯繫。 )其次,以前的人譴責和驅逐出教會無論出於何種原因,或逐出教會無論從文書或奠定排名,不應該允許指責主教直到他們首先整肅他們自己的罪行。 Similarly, those who are already accused are not permitted to accuse a bishop or other clerics until they have proved their own innocence of the crimes with which they are charged.同樣,這些誰已經被告不得指責主教或其他神職人員,直到他們已經證明自己的無辜的罪行,他們被指控。 But if persons who are neither heretics nor excommunicates, nor such as have been previously condemned or accused of some transgression or other, claim that they have some ecclesiastical charge to make against the bishop, the sacred synod commands that such persons should first lay the accusations before all the bishops of the province and prove before them the crimes committed by the bishop in the case.但是,如果誰的人既不是異端,也不excommunicates ,也不如先前已譴責或被告的一些侵或其他,聲稱他們有一些教會負責作出對主教,主教會議的神聖命令,這些人應該首先奠定指控在所有的主教和證明該省面前犯下的罪行的主教的情況。 If it emerges that the bishops of the province are not able to correct the crimes laid at the bishop's door, then a higher synod of the bishops of that diocese, convoked to hear this case, must be approached, and the accusers are not to lay their accusations before it until they have given a written promise to submit to equal penalties should they be found guilty of making false accusations against the accused bishop, when the matter is investigated.如果可以看出主教該省無法正確的罪行放置主教的大門,那麼較高的主教會議的主教的教區,召集聽到這種情況下,必須加以處理,並沒有指控奠定他們的指控,直到他們收到了書面承諾向平等懲罰它們應當認定有罪作出虛假指控被告人主教,當這件事的影響。

If anyone shows contempt of the prescriptions regarding the above matters and presumes to bother either the ears of the emperor or the courts of the secular authorities, or to dishonour all the diocesan bishops and trouble an ecumenical synod, there is to be no question whatever of allowing such a person to bring accusations forward, because he has made a mockery of the canons and violated the good order of the church.如果任何人蔑視的處方就上述事項和擅自打擾要么耳朵的皇帝或法院的世俗當局,或拒付所有教區主教和麻煩的基督教主教會議,但沒有任何的問題讓這樣一個人,使指控向前發展,因為他已經嘲弄了大砲和侵犯的良好秩序的教堂。

7

Those who embrace orthodoxy and join the number of those who are being saved from the heretics, we receive in the following regular and customary manner: Arians, Macedonians, Sabbatians, Novatians, those who call themselves Cathars and Aristae, Quartodeciman or Tetradites, Apollinarians-these we receive when they hand in statements and anathematise every heresy which is not of the same mind as the holy, catholic and apostolic church of God.這些誰擁抱正統,並加入一些誰正在免於異端,我們得到以下定期和習慣的方式:阿里烏派,馬其頓, Sabbatians , Novatians ,那些誰自稱Cathars和Aristae , Quartodeciman或Tetradites , Apollinarians -這些我們收到他們的手在報表和anathematise每異端這不是同一考慮羅馬,天主教和使徒教會的神。 They are first sealed or anointed with holy chrism on the forehead, eyes, nostrils, mouth and ears.他們是第一次密封或受膏者與神聖chrism的額頭,眼睛,鼻孔,嘴巴和耳朵。 As we seal them we say: "Seal of the gift of the holy Spirit".正如我們印章他們說: “印章的禮物聖靈” 。 But Eunomians, who are baptised in a single immersion, Montanists (called Phrygians here), Sabellians, who teach the identity of Father and Son and make certain other difficulties, and all other sects -- since there are many here, not least those who originate in the country of the Galatians -- we receive all who wish to leave them and embrace orthodoxy as we do Greeks.但是Eunomians ,誰是受洗禮沉浸在一個單一的, Montanists (稱為Phrygians這裡) , Sabellians ,誰教的身份,父與子和某些其他方面的困難,和所有其他教派-因為有許多在這裡,至少那些誰來自該國的加拉太-我們收到所有誰願意讓他們和擁護正統因為我們希臘人。 On the first day we make Christians of them, on the second catechumens, on the third we exorcise them by breathing three times into their faces and their ears, and thus we catechise them and make them spend time in the church and listen to the scriptures; and then we baptise them.第一天我們基督徒,他們的第二個慕道,在第三個我們驅除他們的呼吸3次到他們的面孔和他們的耳朵,因此,我們catechise他們,讓他們花時間在教堂,並聽取了聖經;然後我們洗禮他們。


FOOTNOTES腳註
  1. Namely the synod of Constantinople in 382即君士坦丁堡的主教會議的382
  2. This tome has not survived; it probably defended Paul of Antioch這比沒有成活;可能捍衛保羅的安提阿

Translation taken from Decrees of the Ecumenical Councils , ed.翻譯取自法令基督教議會 ,教育署。 Norman P. Tanner諾曼體育唐納

Second Council of Constantinople - 553 AD第二屆理事會君士坦丁堡-公元553

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Contents目錄

Introduction導言

The emperor Justinian and Pope Vigilius decided to summon this council after the latter withdrew his "Judgment" condemning the "Three Chapters" of Theodore of Mopsuestia, Theodoret and Ibas.查士丁尼皇帝和教皇Vigilius決定傳喚本局之後,撤回他的“判決”譴責“三章”西奧多的Mopsuestia , Theodoret和Ibas 。 This "Judgment" had been issued on 11 April 548 but the bishops of the west and especially of Africa unanimously opposed it.這個“判決”已經4月11日發表的關於548的主教,但西方,尤其是非洲的一致反對。 The council was summoned by Justinian to Constantinople, although Vigilius would have preferred to convene it in Sicily or Italy so that western bishops might be present.安理會傳喚查士丁尼以君士坦丁堡,雖然Vigilius寧願召開或意大利的西西里島,使西部地區主教可能是本。 It assembled on 5 May 553 in the great hall attached to Hagia Sophia cathedral.它裝配在5月5日553在人民大會堂重視聖索菲亞大教堂。

Since the Roman pontiff refused to take part in the council, because Justinian had summoned bishops in equal numbers from each of the five patriarchal sees, so that there would be many more eastern than western bishops present, Eutychius, patriarch of Constantinople, presided.由於羅馬教皇拒絕參加安理會,因為查士丁尼了傳喚主教人數相等來自五個重男輕女看到,因此還會有更多的東部地區比西部主教目前, Eutychius ,君士坦丁堡宗主教主持。 The decrees of the council were signed by 160 bishops, of whom 8 were Africans.法令理事會簽署了160名主教,其中8人是非洲人。

On 14 May 553 Pope Vigilius issued his "Constitution", which was signed by 16 bishops (9 from Italy, 2 from Africa, 2 from Illyricum and 3 from Asia Minor). 5月14日553教皇Vigilius發表了“憲法” ,這是16日簽署的主教( 9人來自意大利, 2個來自非洲,從伊利裡庫姆2和3來自亞洲未成年人) 。 This rejected sixty propositions of Theodore of Mopsuestia, but spared his personal memory and refused to condemn either Theodoret or Ibas since, on the testimony of the council of Chalcedon, all suspicion of heresy against them had been removed.這一主張拒絕60西奧多的Mopsuestia ,但倖免他個人記憶和拒絕譴責任何Theodoret或Ibas以來,就證明安理會迦克墩,所有涉嫌邪教對他們已被拆除。 Nevertheless, the counci l in its 8th session on 2 June 553 again condemned the "Three Chapters" , for the same reasons as Justinian had done so, in a judgment which concludes with 14 anathemas .然而, counci L在其第8次會議於6月2日553再次譴責“三章” ,出於同樣的理由為查士丁尼這樣做, 在判決的最後14 anathemas

After carefully considering the matter for six months, Vigilius ,weighing up the persecutions of Justinian against his clergy and having sent a letter to Eutychius of Constantinople, approved the council , thus changing his mind "after the example of Augustine".經過仔細考慮的問題6個月, Vigilius ,權衡迫害查士丁尼對他的神職人員,並致函Eutychius君士坦丁堡, 批准了理事會 ,從而改變了主意“的例子後,奧古斯丁” 。 Furthermore he anathematized Theodore and condemned his writings and those of Theodoret and Ibas .此外,他anathematized西奧多譴責他的著作和Theodoret和Ibas On 23 February 554, in a second "Constitution", he tried to reconcile the recent condemnation with what had been decreed at the council of Chalcedon. 2月23日的554人,在第二個“憲法” ,他試圖調和最近譴責了哪些命令在安理會迦克墩。

The council did not debate ecclesiastical discipline nor did it issue disciplinary canons.安理會沒有討論教會的紀律,也沒有問題,紀律炮。 Our edition does not include the text of the anathemas against Origen since recent studies have shown that these anathemas cannot be attributed to this council.我們的版本不包含文本的anathemas對奧利因為最近的研究表明,這些anathemas不能歸因於本局。

For the 14 anathemas (pp. 114-122) the translation is from the Greek text, since this is the more authoritative version. 14個anathemas (第114-122 )的翻譯是從希臘文,因為這是更權威的版本。


Sentence against the "Three Chapters"一句對“三章”

Our great God and saviour Jesus Christ, as we are told in the parable in the gospel, gives talents to each one according to his ability, and at the proper time asks for an account of what has been done by each one.我們偉大的上帝和救世主耶穌基督,因為我們被告知在寓言中的福音,讓每一個人才,根據他的能力,並在適當的時候要求一個帳戶是做了每個人。 If the person to whom only one talent has been given is condemned because he has not worked and increased it, but has only preserved it without diminishment, how much more serious and more frightening must be the condemnation to which the person is subjected who not only fails to look after himself but scandalizes others and is a cause of offence to them ?如果人只有一個人才是給予了譴責,因為他沒有工作和增加,但只有保存它沒有削弱,如何更嚴重,更可怕的,必須譴責,該人是受誰不僅沒有好好照顧自己,但scandalizes他人是犯罪的原因呢? It is clear to all believers that when a problem about the faith comes up it is not only the heretical person who is condemned but also the person who is in a position to correct the heresy of others and fails to do so.很清楚,所有信徒,當一個問題的誠意來了它不僅是人誰是邪教,而且還譴責的人誰是能夠正確的異端和他人沒有這樣做。 To those of us to whom the task has been given of governing the church of the Lord, there comes a fear of the condemnation which threatens those who neglect to do the Lord's work.對我們這些人的工作給予了執政的教會主,總會有恐懼的譴責威脅誰忽視那些做上帝的工作。 We hurry to take care of the good seed of faith protecting it from the weeds of heresy which have been planted by the enemy.我們急於照顧好種子的信念保護它的異端的雜草已種植的敵人。 We observed that the pupils of Nestorius were trying to bring their heresy into the church of God by means of the heretical Theodore, bishop of Mopsuestia and his books as also by the writings of the heretical Theodoret and the disgraceful letter which is alleged to have been sent by Ibas to Mari the Persian.我們觀察到,學生的涅斯多留試圖將他們的異端進入天主的教會通過邪教西奧多,主教Mopsuestia和他的書也由著作邪教Theodoret和可恥的信是被指控發出的Ibas以馬里阿波斯。 Our observations prompted us to correct what was happening.我們的意見促使我們正確的發生的事情。 We assembled in this imperial city, summoned here by the will of God and the command of the most religious emperor.我們聚集在這一皇城,在這裡召見了上帝的意志和命令最宗教皇帝。

The most religious Vigilius happened to be present in this imperial city and took part in all the criticisms against the three chapters.最宗教Vigilius正好是在本皇城,並參加了所有的批評,對三個章節。 He had frequently condemned them by word of mouth and in his writings.他經常譴責他們的口耳相傳,並在他的著作。 Later he gave a written agreement to take part in our council and to study with us the three chapters so that we could all issue an appropriate definition of the true faith.後來,他發表了書面協議,參加我們的理事會,並與我們研究的三個章節,以使我們能夠適當的所有問題的定義,真正的信仰。 The most pious emperor, prompted by what was acceptable to us, encouraged a meeting between Vigilius and ourselves because it is proper that the priesthood should impose a common conclusion to matters of common concern.最虔誠的皇帝,提示什麼是可以接受的,我們鼓勵會晤Vigilius和我們自己,因為它是適當的司祭應實行一個共同的結論,以共同關心的問題。 Consequently we asked his reverence to carry out his written undertakings.因此,我們問他的崇敬,以履行他的書面承諾。 It did not seem right that the scandal over these three chapters should continue and that the church of God should be further disturbed.它看起來並沒有正確的醜聞這些三章應繼續下去,在天主的教會應該進一步不安。 In order to persuade him, we reminded him of the great example left us by the apostles and of the traditions of the fathers.為了說服他,我們讓他想起了偉大的榜樣給我們留下的使徒和傳統的父親。 Even though the grace of the holy Spirit was abundant in each of the apostles, so that none of them required the advice of another in order to do his work, nevertheless they were loathe to come to a decision on the issue of the circumcision of gentiles until they had met together to test their various opinions against the witness of the holy scriptures.即使在寬限期聖靈豐富的每一個使徒,因此,沒有人需要的意見,再以做他的工作,但是他們不願意來就這一問題作出決定的割禮的外邦人直到他們一道舉行了會議,以測試他們的各種意見對證人的聖經。

In this way they unanimously reached the conclusion which they wrote to the gentiles: It has seemed good to the holy Spirit and to us to lay upon you no greater burden than these necessary things; that you abstain from what has been sacrificed to idols and from blood and from what is strangled and from unchastity.這樣,他們一致得出結論,他們寫信給外邦人:它似乎好聖靈和我們奠定你們沒有更大的負擔比這些必要的東西,你放棄了什麼犧牲的偶像,從血,從什麼是扼殺和不貞潔。

The holy fathers, who have gathered at intervals in the four holy councils, have followed the examples of antiquity.神聖的父親,誰也聚集在間隔的四個神聖的理事會,遵循古代的例子。 They dealt with heresies and current problems by debate in common, since it was established as certain that when the disputed question is set out by each side in communal discussions, the light of truth drives out the shadows of lying.他們處理的歪理邪說和當前存在的問題的辯論中常見的,因為它成立時的某些有爭議的問題是,規定了每一方在社區的討論,根據事實驅動的陰影撒謊。

The truth cannot be made clear in any other way when there are debates about questions of faith, since everyone requires the assistance of his neighbour.真理不能明確以任何其他方式在有爭論的問題的信心,因為每個人都需要的協助下,他的鄰居。 As Solomon says in his proverbs: A brother who helps a brother shall be exalted like a strong city; he shall be as strong as a well-established kingdom.正如所羅門說,在他的諺語:誰的弟弟幫助哥哥應崇高的像一個強有力的城市,他應那樣強勁公認英國。 Again in Ecclesiastes he says: Two are better than one, for they have a good reward for their toil.再次傳道書,他說:兩個比1 ,因為他們有很好的獎勵的辛勞。 And the Lord himself says: Amen I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven.主自己說:阿門我對你們說,如果你同意的兩個地球上的東西,他們要問,這將是為他們所做的我的父親在天堂。 For where two or three are gathered in my name, there am I in the midst of them.對於在兩個或三個聚集在我的名字,有我在他們中間。 Vigilius was frequently invited by us all, and most distinguished judges were sent to him by the most pious emperor. Vigilius是經常邀請我們所有的人,和最傑出的法官發出了他的最虔誠的皇帝。 Eventually he promised to give judgment personally on the three chapters.最終,他答應給個人判斷的三個章節。 When we heard this promise, we remembered the warning of the Apostle that each of us shall give an account of himself to God.當我們聽到這個承諾,我們想起了警告宗徒我們每個人應交代自己的上帝。 We were afraid of the condemnation which threatens those who scandalize one of the least important, and of the much more serious one which threatens those who scandalize so very christian an emperor, the people and all the churches.我們很害怕的譴責威脅誰謗那些最不發達國家之一,重要的是,和更嚴重的威脅之一是誰謗非常基督教皇帝,人民和所有的教堂。 We also remembered what was said by God to Paul: Do not be afraid, but speak, and do not be silent; for I am with you, and nobody shall be able to harm you.我們還記得說的話上帝保羅:不要害怕,但說話,不要保持沉默,因為我跟你,沒有人應能傷害你。 When we met together, therefore, we first of all briefly made a confession of the faith which our lord Jesus Christ true God, handed down to his holy apostles and by means of them to the holy churches, the same faith which those who afterwards were holy fathers and doctors handed down to the people entrusted to them.當我們開會,因此,我們首先簡要介紹了招供的信仰我們的主耶穌基督的真神,相傳他的聖使徒和手段,他們的神聖教堂,同樣的信念,這些是誰後神聖的父親和醫生傳給人民託付給他們。 We confessed that we believe, protect and preach to the holy churches that confession of faith which was set out at greater length by the 318 holy fathers who met in council at Nicaea and handed down the holy doctrine or creed.我們承認,我們認為,保護和鼓吹羅馬教會信條是規定了更詳細的318聖地父親誰滿足理事會尼西亞和流傳下來的神聖學說或信仰。 The 150 who met in council at Constantinople also set out the same faith and made a confession of it and explained it. 150誰見了君士坦丁堡在理事會還制定了同樣的信念,並提出了認罪,並解釋。 The 200 holy fathers who met in the first council of Ephesus agreed to the same faith. 200神聖的父親誰見了第一安理會以弗所同意同樣的信念。 We follow also the definitions of the 630 who met in council at Chalcedon, regarding the same faith which they both followed and preached.我們後續還的定義630誰舉行理事會卡爾西,就同樣的信念,他們都遵循和鼓吹。 We confessed that we held to be condemned and anathematized all those who had been previously condemned and anathematized by the catholic church and by the aforesaid four councils.我們承認,我們將舉行譴責和anathematized所有誰曾經譴責和anathematized的天主教會和由上述4個委員會。 When we had made this confession in this way, we made a start on the examination of the three chapters.當我們提出了這一供認這樣,我們開了一個頭的審查三個章節。 First, we considered Theodore of Mopsuestia.首先,我們認為西奧多的Mopsuestia 。 When all the blasphemies in his works were exposed, we were astonished at God's patience, that the tongue and mind which had formed such blasphemies were not straightaway burned up by divine fire.當所有的褻瀆在他的作品暴露,我們驚奇的上帝的耐心,這舌頭和銘記這已形成這樣的褻瀆沒有直截了當燒毀了神聖的火災。 We would not even have allowed the official reader of these blasphemies to continue, such was our fear of the anger of God at even a rehearsal of them (since each blasphemy was worse than the one before in the extent of its heresy and shook to their foundation the minds of their listeners), if it had not been the case that those who revelled in these blasphemies seemed to us to require the humiliation which their exposure would bring upon them.我們甚至不會允許正式讀者這些褻瀆繼續下去,這種擔心是我們的上帝的憤怒甚至在排練的人(因為每個褻瀆差都比前一個的嚴重程度及其邪教和他們握手基金會的頭腦中的聽眾) ,如果沒有的情況下,這些誰出的這些褻瀆看來我們需要的屈辱而將其暴露給他們。 All of us, angered by the blasphemies against God, burst into attacks and anathemas against Theodore, during and after the reading, as if he had been living and present there.我們所有人,憤怒的褻瀆對上帝,衝進攻擊和對西奧多anathemas ,期間和之後的閱讀,因為如果他一直生活和存在。 We said: Lord, be favourable to us; not even the demons themselves have dared to speak such things against you.我們說:主啊,有利於我們,甚至也不是魔鬼本身敢於講這種事情來對付你。

O his intolerable tongue! ö他不能容忍的舌頭! O the wickedness of the man ! ö的邪惡的人! O the proud hand he raised against his creator! ö驕傲另一方面他提出對他的創作者! This disgraceful man, who had made a promise to understand the scriptures, did not remember the words of the prophet Hosea: Woe to them, for they have strayed from me!這一可恥的人,誰作出了承諾,理解聖經,根本不記得的話,先知何西阿:禍給他們,因為他們已經偏離我! They have become notorious because of their impiety towards me.它們已經成為臭名昭著的,因為它們impiety我。 They spoke evil things about me, and after they had considered them, they spoke even worse things against me.他們談到的事情對我的罪惡,並在他們認為,他們以更糟糕的事情對我。 They will fall into a trap because of the depravity of their tongues.他們將落入陷阱的墮落,因為他們的母語。 Their contempt will be turned inwards on themselves, because they have broken my covenant and acted impiously against my law.蔑視將變成向內自己,因為他們已經斷了盟約,並擔任impiously對我國的法律。 The impious Theodore deserves to come under these curses.西奧多的impious理應受到這些咒罵。 He dismissed the prophecies about Christ and he vilified, as far as he could, the great mystery of the arrangements that have been made for our salvation.他駁回了預言耶穌和他的詆毀,至於他,偉大的神秘的安排,已為我們的救贖。 In many ways he tried to demonstrate that the divine word was nothing but fables composed for the amusement of the gentiles.在許多方面,他試圖表明,聖言只是寓言組成的機動的外邦人。 He ridiculed the other condemnations of the impious made by the prophets, especially the one in which holy Habakkuk says of those who teach false doctrines: Woe to him who makes his neighbours drink of the cup of his wrath, and makes them drunk, to gaze on their caverns.他譴責嘲笑其他的impious所作的先知,特別是在這種神聖的哈巴谷說,誰教這些虛假學說:誰給他悲哀使他的鄰居喝了杯,他的憤怒,並讓他們喝醉了,凝視他們的溶洞。 This refers to their teachings which are full of darkness and quite separate from the light.這是指他們的教導,這是充滿了黑暗和相當獨立於輕。

Why ought we to add anything more?為什麼我們應該增加什麼? Anyone who wishes can consult the volumes of the heretical Theodore or the heretical chapters from his heretical books which have been included in our acts.任何人都可以協商,誰願量邪教西奧多或章節從他的異端邪說的書籍已包含在我們的行為。 Anyone can see his unbelievable folly and the disgraceful utterances made by him.任何人都可以看到他的令人難以置信的愚蠢和可恥的言論作出了他。 We fear to continue and to rehearse again those shameful things.我們擔心,繼續和排練再次這些可恥的事情。 The writings of the holy fathers against him were also read out to us.的著作羅馬父親對他還宣讀了給我們。 We heard what had been written against his folly which was more than all the other heretics, and the historical records and imperial laws which set out his heresy from its beginning.我們聽到了哪些書對他的愚蠢是超過所有其他異教徒,歷史記錄和帝國的法律,其中規定了他的異端從一開始。 Despite all this, those who defended his heresy, delighting in the insults offered by him to his creator, declared that it was improper to anathematize him after his death.儘管所有這一切,那些誰辯護異端,送在他提供的侮辱,他創建,申報,這是不適當的,以詛咒他去世後。 Although we were aware of the ecclesiastical tradition concerning heretics, that they are anathematized even after death, we deemed it necessary to go into this matter as well and it can be found in the acts how several heretics were anathematized after they were dead.儘管我們都知道關於異端宗教傳統,他們是anathematized甚至死亡後,我們認為有必要到這個問題,以及它可以在幾個異端行為如何被anathematized後,他們已經死亡。 In many ways it has become clear to us that those who put forward this argument have no concern for God's judgments, nor for the pronouncements of the apostles, nor for the traditions of the fathers.在許多方面,它已成為我們清楚地看到,這些誰提出這一論點沒有關心上帝的判決,也對聲明的使徒,也為傳統的父親。 We would willingly question them concerning what they would say about the Lord, who said of himself: He who believes in him is not condemned, he who does not believe in him is condemned already, because he has not believed in the name of the only-begotten Son of God.我們願意就這些問題,他們會說什麼的主,誰對自己說:誰相信他不是譴責他,他誰不相信他已經是譴責,因為他不相信的名義,只,上帝的獨生子。 And about that claim of the Apostle: Even if we, or an angel from heaven, should preach to you a gospel contrary to what you have received, let him be accursed.約聲稱宗徒:即使我們,或一個天使從天降下,應該給你的宣講福音相反,您收到,讓他被詛咒的。 As we said earlier, I repeat once more: If anyone preaches to you a gospel contrary to what you have received, let him be accursed.正如我們先前所說,我再次重複:如果有人宣揚福音你相反,你已經收到,讓他被詛咒的。

Since the Lord declares that the person is judged already, and the Apostle curses even the angels if they instruct in anything different from what we have preached, how is it possible even for the most presumptuous to assert that these condemnations apply only to those who are still alive?自從上帝宣布,該人是判斷已經和使徒咒罵甚至天使如果他們在任何指示不同於我們宣揚,怎麼可能甚至對最冒昧地說,這些譴責只適用於那些誰是還活著嗎? Are they unaware, or rather pretending to be unaware, that to be judged anathematized is just the same as to be separated from God?難道他們不知道,或者說假裝不知道,這是判斷anathematized僅僅是相同的,以脫離上帝? The heretic, even though he has not been condemned formally by any individual, in reality brings anathema on himself, having cut himself off from the way of truth by his heresy.邪教,儘管他還沒有正式的譴責任何個人,在現實中帶來詛咒自己,在削減自己的方式從他的真理異端。 What reply can such people make to the Apostle when he writes: As for someone who is factious, after admonishing him once or twice, have nothing more to do with him, knowing that such a person is perverted and sinful; he is self-condemned.什麼答复可以作出這樣的人當他的使徒寫道:至於有人誰是factious之後,告誡他一次或兩次,沒有什麼更多的是他,知道這樣的人是墮落和罪惡,他是自我譴責。

It was in the spirit of this text that Cyril of holy memory, in the books which he wrote against Theodore, declared as follows: "Whether or not they are alive, we ought to keep clear of those who are in the grip of such dreadful errors. It is necessary always to avoid what is harmful, and not to be worried about public opinion but rather to consider what is pleasing to God".正是在這種精神的案文,西里爾聖地內存,在書本裡,他寫道:對西奧多,宣布如下: “無論他們是否還活著,我們應該保持清醒的人誰在控制這種可怕的錯誤。這是必要的始終,以避免什麼是有害的,而不是擔心公眾輿論,而是要考慮什麼是神所喜悅的。 “ The same Cyril of holy memory, writing to bishop John of Antioch and to the synod which met there about Theodore who was condemned with Nestorius, says, "It was necessary that a brilliant festival should be kept since all those who had expressed opinions in accordance with Nestorius had been rejected, whoever they were. Action was taken against all those who believed, or had at any time believed, in these mistaken views. This is exactly what we and your holiness pronounced: 'We anathematize those who assert that there exist two sons and two Christs. He who is preached by you and us is, as was said, the single Christ, both Son and Lord, the only-begotten as man, as learned Paul says'".同樣的西里爾聖地內存,書面向主教的約翰安提阿和舉行會議的有關信息西奧多誰是譴責涅斯多留,說: “這是必要的,一個光輝的節日應該保持,因為所有的這些意見,誰曾表示按照與涅斯多留已被否決,無論是誰他們。採取了行動對所有誰相信,或在任何時候認為,在這些錯誤的意見。這正是我們和你成聖明顯: '我們詛咒那些誰主張存在兩個兒子和兩個基督。誰是他所宣揚的是你和我們一樣,說,單一的基督,和兩個兒子主,唯一的,生的男子,據悉保羅說' “ 。 Moreover in his letter to the priests and fathers of monks, Alexander, Martinian, John, Paregorious and Maximus, and to those who were living as solitaries along with them, he says: "The holy synod of Ephesus, meeting in accordance with the will of God, has pronounced sentence against the heresy of Nestorius and has condemned according to justice and with accuracy both Nestorius himself and all those who might later, in inane fashion, adopt the same opinions as he held, and those who had previously adhered to the same opinions and who were bold enough to put them in writing, placing upon them all an equal condemnation. It was quite logical that when a condemnation was issued against one person for such stupidity in what he said, then that condemnation should apply not only to that person alone but also, so to speak, against all those who spread the heresies and untruths. They express these falsehoods against the true dogmas of the church, offering worship to two sons, trying to divide what cannot be divided, and introducing to both heaven and earth the offence of the worship of man. But the sacred band of heavenly spirits worship along with us only one lord Jesus Christ".此外在他的信中向神職人員和父親的僧侶,亞歷山大, Martinian ,約翰, Paregorious和馬克西穆斯,以及誰是這些生活solitaries與他們相處,他說: “主教以弗所,按照會議的意願上帝,有顯著一句對異端涅斯多留,並譴責根據正義和精度都涅斯多留他本人和所有那些誰可能後,在空洞的時尚,採用相同的見解,他認為,誰曾堅持同樣的意見,誰是大膽地讓他們以書面形式,把他們所有的人平等的譴責。這是非常合乎邏輯的,當一個譴責是對一個人發出的這樣的愚蠢行為在他所說的話,那麼這種譴責不僅應適用於以此人獨自而且可以說,對所有誰散佈歪理邪說和謊言。他們表示對這些不實之詞的真正教義的教會,為崇拜的兩個兒子,企圖分裂什麼不能分割,並採用兩個天地犯罪的崇拜的人。但是,神聖的天國樂隊的精神和我們一起禮拜只有一個主耶穌基督“ 。 Moreover, several letters of Augustine of sacred memory, who was particularly outstanding among the African bishops, were read in which he indicates that it is correct to condemn heretics even after their death.此外,幾封信的奧古斯丁的神聖記憶,誰是特別突出的非洲主教,宣讀了他在表明,它是正確的譴責異端甚至在他們的死亡。 Other most reverend bishops of Africa have also observed this church custom; moreover the holy church of Rome has issued anathemas against certain bishops even after they were dead, although they had not been accused on matters of faith while they were alive; the acts of our deliberations bear witness to both these cases.其他最可敬的主教非洲也看到這個教堂定制;此外神聖羅馬教會已發出anathemas對某些主教即使他們已經死亡,但他們沒有被指控問題上的誠意,同時他們還活著,我們的行為審議見證這兩個案件。 Since the followers of Theodore and his heresy, who are plainly opposed to the truth, have tried to adduce some sections of the writings of Cyril and Proclus of holy memory, as though these were in favour of Theodore, it is appropriate to apply to these attempts the observation of the prophet when he writes: The ways of the Lord are right, and the upright walk in them, but transgressors stumble in them.自西奧多的追隨者和他的異端,誰顯然不是事實,試圖援引一些章節的著作西里爾和Proclus神聖的記憶,好像這些都贊成西奧多,是適當的適用於這些嘗試觀察先知,他寫道:該方法是正確的上帝,和直立行走,但在這些違法絆倒。 These followers have willfully misunderstood what the holy fathers wrote, even though it was true and appropriate; they have quoted these writings, dissembling excuses for their own iniquities.這些追隨者故意誤解了神聖的父親寫道,即使這是真正的和適當的,他們引用這些著作, dissembling藉口為自己的罪孽。 It seems that the fathers did not lift the anathema against Theodore but rather used the language of concession in order to lead away from their mistake those who offered some defence of Nestorius and his heresy; their aim was to lead them to perfection and to instruct them that not only was Nestorius, the disciple of heresy, condemned but also his teacher Theodore.看來,父親沒有解除詛咒西奧多而是對語言的使用特許權,以導致遠離那些誰的錯誤提供了一些辯護涅斯多留和他的異端;其目的是要引導他們完善和作出指示這不僅是涅斯多留,門徒的異端,譴責,而且他的老師西奧多。 The fathers indicate their intention in this matter despite the conciliatory forms used: Theodore was to be anathematized.父親表示,他們打算在這個問題上,儘管和解的形式用於:西奧多要anathematized 。 This has been very clearly shown to be the case by us in our acts from the works of Cyril and Proclus of blessed memory in respect of the condemnation of Theodore and his heresy.這一直是非常清楚地表明這種情況是我們的行為作品的西里爾和Proclus的祝福記憶方面的譴責西奧多和他的異端邪說。 This conciliatory attitude is also to be found in the holy scriptures.這種和解的態度是還可以發現在聖經。 The apostle Paul employed this tactic at the start of his ministry when he was dealing with those who had been Jews; he circumcised Timothy so that by this conciliation and concession he might lead them to perfection.使徒保羅僱用這種戰術在開始時,他的部,他處理這些誰已經猶太人;他割禮蒂莫使這個和解和讓步,他有可能導致它們完美。 Afterwards, however, he ruled against circumcision, writing on the subject to the Galatians: Now I Paul say to you that if you receive circumcision, Christ will be of no advantage to you.此後,但是,他否定了割禮,寫就這一問題向加拉太:現在我保羅告訴你們,如果你收到割禮,基督將沒有好處給你。 We found that the defenders of Theodore have done exactly what the heretics were accustomed to do.我們發現,捍衛西奧多做正是異端習慣於這樣做。 They have tried to lift the anathema on the said heretical Theodore by omitting some of the things which the holy fathers had written, by including certain confusing falsehoods of their own, and by quoting a letter of Cyril of blessed memory, as if all this were the evidence of the fathers.他們曾試圖解除詛咒的說邪教西奧多漏報的一些事情,這神聖的父親寫了,包括一些困惑自己的謊言,並引述的信中西里爾的祝福內存,如果這一切都證據的父親。 The passages which they quoted made the truth absolutely clear once the omitted sections were put back in their proper place.通道,他們引用了真理絕對清楚一旦省略節放回正確的位置。 The falsehoods were quite apparent when the true writings were collated.的謊言是相當明顯的真實著作時,被整理。 In this matter those who issued these empty statements are those who, in the words of scripture, rely on lies, they make empty pleas; they conceive mischief and bring forth iniquity, they weave the spider's web.在這個問題上是誰簽發這些空報表是誰的話來說,經文,依靠謊言,他們空認罪;他們想像惡作劇和帶來不公正,他們編織的蜘蛛網。

After we had investigated in this way Theodore and his heresy, we took the trouble to quote and include in our acts a few of Theodoret's heretical writings against true faith, against the twelve chapters of holy Cyril and against the first synod of Ephesus.我們進行了調查後,以這種方式西奧多和他的異端,我們採取了麻煩的話,包括我們的行為在一些Theodoret的異端著作對真正的信仰,對12章的神聖西里爾和對第一次會議以弗所。 We also included some of Theodoret's writings on the side of the heretical Theodore and Nestorius so that it would be made clear, to the satisfaction of anyone reading our acts, that these opinions had been properly rejected and anathematized.我們還包括一些Theodoret創作的一方邪教西奧多和涅斯多留,這樣就明確指出,認為滿意的人閱讀我們的行為,這些意見已適當地拒絕和anathematized 。

Thirdly, the letter which is alleged to have been written by Ibas to Mari the Persian was brought under scrutiny and we discovered that it too ought to be officially read out.第三,信據稱被寫的Ibas以馬里阿波斯得到了檢查,我們發現,它也應該是正式宣讀。 When the letter was read out, its heretical character was immediately apparent to everyone.當宣讀了這封信,其邪教性質是顯而易見的每一個人。 Until this time there had been some dispute as to whether the aforesaid three chapters ought to be condemned and anathematized.直到這個時候出現了一些爭議,是否上述三個章節應該受到譴責和anathematized 。 Since the supporters of the heretics Theodore and Nestorius were conspiring to strengthen in another way the case of these men and their heresy, and were alleging that this heretical letter, which approves and defends Theodore and Nestorius, had been accepted by the holy council of Chalcedon, it was therefore necessary for us to demonstrate that that holy synod was unaffected by the heresy which is present in that letter, and that clearly those who make such allegations are doing so not with the assistance of the holy council but so as to give some support to their own heresy by associating it with the name of Chalcedon.由於支持者的異端西奧多和涅斯多留的陰謀,以加強以另一種方式的情況下,這些男子和他們的異端邪說,並聲稱這一邪教信,核准和捍衛西奧多和涅斯多留,接受了羅馬理事會卡爾西,因此,我們必須證明,主教是不受邪教這是目前在該信中,這顯然是誰提出這種指控是沒有這樣做的協助下,但羅馬教廷理事會,以便使一些支持自己的異端關聯它的名字迦克墩。 It was demonstrated in our acts that Ibas was previously accused of the same heresy which is contained in this letter.這是體現在我們的行為Ibas曾被控犯有同樣的異端,載於本函。 This accusation was levelled first by Proclus of holy memory, bishop of Constantinople, and afterwards by Theodosius of blessed memory and Flavian, the bishop there after Proclus, both of whom gave the task of examining the whole matter to Photius, bishop of Tyre, and to Eustathius, bishop of the city of Beirut.這一指控是平頭的Proclus聖地內存,君士坦丁堡的主教,然後由狄奧的祝福內存和弗拉維安,有主教後Proclus ,兩人給予的任務是審查整個問題Photius主教輪胎,和以Eustathius ,主教市貝魯特。 When Ibas was later found to be blameworthy, he was deposed from the episcopate.當Ibas後來被發現是受責備,他被廢黜的主教。 This being the state of affairs, how could anyone be so bold as to allege that that heretical letter was accepted by the holy council of Chalcedon or that the holy council of Chalcedon agreed with it in its entirety?在這種狀況下,怎麼可能有人如此大膽地說,這一邪教信接受了羅馬教廷理事會卡爾西或羅馬理事會卡爾西同意它的全部? So as to prevent those who misrepresent the holy council of Chalcedon in this way from having any further opportunity to do so we instructed that there should be a formal reading of the official pronouncements of the holy synods, namely the first of Ephesus and that of Chalcedon, on the subject of the letters of Cyril of holy memory and of Leo of blessed memory, formerly pope of older Rome.為防止這些誰歪曲神聖理事會卡爾西以這種方式有任何進一步的機會,這樣做的指示,我們應該有一個正式閱讀的官方聲明聖主教會議,即第一以弗所和卡爾西,關於這個問題的信件西里爾聖地記憶和幸福的低軌的記憶,以前的舊羅馬教皇。 We gathered from these authorities that nothing which has been written by anyone ought to be accepted unless it has been shown conclusively that it is in accord with the true faith of the holy fathers.我們收集到這些當局一直沒有書面的任何人應該接受的,除非它已經顯示出決定性,它是符合真正的信仰的神聖父親。 Therefore we broke off from our deliberations so as to reiterate in a formal declaration the definition of faith which was promulgated by the holy council of Chalcedon.因此,我們斷絕從我們的討論,以便再次正式聲明中定義的信仰是神聖的頒布理事會卡爾西。 We compared what was written in the letter with this official statement.我們比較什麼是書面的信中與此正式聲明。 When this comparison was made, it was quite apparent that the contents of the letter were quite contradictory to those of the definition of faith.當這個比較了,這是十分明顯的是,信函的內容是相當矛盾的這些定義的信念。 The definition was in accord with the unique, permanent faith set out by the 318 holy fathers, and by the 150, and by those who gathered for the first council at Ephesus.該定義符合獨特的,永久的信念所確定318神聖的父親,和150 ,並通過這些誰聚集在第一屆理事會以弗所。 The heretical letter, on the other hand, included the blasphemies of the heretical Theodore and Nestorius and even gave support to them and describes them as doctors, while it condemns the holy fathers as heretics.邪教信,另一方面,包括褻瀆的邪教西奧多和涅斯多留,甚至給予支持,並介紹了他們作為醫生,同時譴責羅馬父親異端。 We make it quite clear to everyone that we do not intend to omit what the fathers had to say in the first and second investigations, which are adduced by the supporters of Theodore and Nestorius in support of their case.我們非常明確地向大家說,我們不打算省略了父親說的第一次和第二次調查,這是所引證的支持者西奧多和涅斯多留,以支持他們的案件。 Rather these statements and all the others were formally read out and what they contained was submitted to official scrutiny, and we found that they had not allowed the said Ibas to be accepted until they had obliged him to anathematize Nestorius and his heretical doctrines which were affirmed in that letter.而這些聲明和所有其他正式宣讀了和他們載提交正式的審查,我們發現他們不允許說Ibas被接受,直到他們不得不詛涅斯多留他和他的異端學說是肯定在信中說。 This was the view not only of the two bishops whose interventions some have tried to misapply but also of the other religious bishops of that holy council.這是認為不僅是兩位主教的干預有些人試圖濫用,而且對其他宗教的神聖主教理事會。 They also acted thus in the case of Theodoret and insisted that he anathematize those opinions about which he was accused.他們還就此採取行動的情況下Theodoret ,並堅持說,他詛咒這些意見,他被指控。 If they would permit the acceptance of Ibas only if he condemned the heresy which was to be found in his letter, and on condition that he subscribed to a definition of faith set out by the council, how can an attempt be made to allege that this heretical letter was accepted by the same holy council?如果他們能夠接受Ibas只要他譴責這是異端中可以找到他的信,並在條件是他同意的定義,信仰安理會所規定,怎麼能企圖作出聲稱,這邪教信接受了同樣的神聖安理會? We are rightly told: What partnership has righteousness with iniquity?我們正確地說:什麼夥伴關係的正義與邪惡? Or what fellowship has light with darkness?或研究金光明和黑暗? What accord has Christ with Belial?什麼協議了基督的惡魔? Or what has a believer in common with an unbeliever?或有共同的信仰與異教徒? What participation has the temple of God with idols?什麼參與上帝廟與偶像?

Now that we have given the details of what our council has achieved, we repeat our formal confession that we accept the four holy synods, that is, of Nicaea, of Constantinople, the first of Ephesus, and of Chalcedon.現在,我們已經考慮到細節,我們已經取得了安理會,我們再次正式認罪,我們接受四個教廷主教會議,就是尼西亞,君士坦丁堡,第一以弗所,並迦克墩。 Our teaching is and has been all that they have defined concerning the one faith.我們的教學,並已全部確定,他們的一個信念。 We consider those who do not respect these things as foreign to the catholic church.我們認為,這些誰不尊重這些東西作為外國的天主教會。 Furthermore, we condemn and anathematize, along with all other heretics who have been condemned and anathematized by the same four holy councils and by the holy, catholic and apostolic church, Theodore, formerly bishop of Mopsuestia, and his heretical writings, and also what Theodoret heretically wrote against the true faith, against the twelve chapters of holy Cyril and against the first synod of Ephesus, and we condemn also what he wrote defending Theodore and Nestorius.此外,我們譴責和詛咒,連同其他所有異教徒誰受到譴責和anathematized在同一四個神聖的理事會和由羅馬天主教和使徒教會,西奧多,原主教Mopsuestia ,他的異端著作,還什麼Theodoret heretically寫道:對真正的信仰,對12章的神聖西里爾和對第一次會議以弗所,我們譴責他還寫道:衛冕西奧多和涅斯多留。 Additionally, we anathematize the heretical letter which Ibas is alleged to have written to Mari the Persian.此外,我們詛咒邪教信Ibas據稱已經寫信給馬里阿波斯。 This letter denies that God the Word was made incarnate of the ever virgin Mary, the holy mother of God, and that he was made man.這封信否認上帝的Word是體現了以往任何時候都聖母瑪利亞,羅馬天主之母,他是男子。 It also condemns as a heretic Cyril of holy memory, who taught the truth, and suggests that he held the same opinions as Apollinarius.安理會還譴責為異端西里爾聖地記憶,誰教的真相,並建議他持有相同的意見Apollinarius 。 The letter condemns the first synod of Ephesus for deposing Nestorius without proper process and investigation.信中譴責首次會議以弗所為推翻涅斯多留沒有適當的程序和調查。 It calls the twelve chapters of holy Cyril heretical and contrary to the orthodox faith, while it supports Theodore and Nestorius and their heretical teachings and writings.它要求在12章的神聖西里爾邪教和違背了東正教信仰,同時它支持西奧多和涅斯多留及其歪理邪說和著作。 Consequently we anathematize the aforesaid three chapters, that is, the heretical Theodore of Mopsuestia along with his detestable writings, and the heretical writings of Theodoret, and the heretical letter which Ibas is alleged to have written.因此,我們詛咒上述三個章節,這就是邪教西奧多的Mopsuestia連同他可恨的著作,以及邪教著作Theodoret ,和邪教的信Ibas據稱,書面。 We anathematize the supporters of these works and those who write or have written in defence of them, or who are bold enough to claim that they are orthodox, or who have defended or tried to defend their heresy in the names of holy fathers or of the holy council of Chalcedon.我們詛咒的支持者這些作品和這些誰寫或寫在捍衛他們,或者誰是大膽地宣稱,他們是正統的,或者誰辯護或試圖捍衛自己的異端邪說的名字父親或神聖的羅馬理事會迦克墩。

These matters having been treated with thorough-going exactness, we bear in mind what was promised about the holy church and him who said that the gates of hell will not prevail against it (by these we understand the death-dealing tongues of heretics); we also bear in mind what was prophesied about the church by Hosea when he said, I shall betroth you to me in faithfulness and you shall know the Lord; and we count along with the devil, the father of lies, the uncontrolled tongues of heretics and their heretical writings, together with the heretics themselves who have persisted in their heresy even to death.這些問題已徹底治療持續精確性,我們牢記承諾的內容有關羅馬教會和他誰說,地獄之門不會戰勝它(這些我們理解死亡處理舌頭異端) ;我們還銘記什麼是預言的教會何西阿,他說,我將聘你對我的忠誠,你應知道上帝和我們指望隨著魔鬼,父親的謊言,不受控制的舌頭異端和他們的異端著作,連同異端誰堅持自己的異端甚至死亡。 So we declare to them: Behold all you who kindle a fire, who set brands alight!因此,我們宣布對他們說:瞧你誰火種,建立品牌誰下車! Walk by the light of your fire, and by the brands which you have kindled!走過根據你的火,和品牌你點燃! Since we are under command to encourage the people with orthodox teaching and to speak to the heart of Jerusalem, that is the church of God, we very properly hurry to sow in righteousness and to reap the fruit of life.由於我們是根據命令,以鼓勵人們與東正教教學和發言的核心耶路撒冷,這是天主的教會,我們非常正確急於母豬在正義和收穫果實的生活。 In doing this we are lighting for ourselves the lamp of knowledge from the scriptures and the teachings of the fathers.在這一過程中,我們的照明燈為自己的知識從聖經和教義的父親。 It has therefore seemed necessary to us to sum up in certain statements both our declarations of the truth and our condemnations of heretics and their heretical teachings.因此,似乎有必要給我們總結的某些陳述我們的聲明的真實性和我們譴責異教徒和他們的歪理邪說。

Anathemas against the "Three Chapters" Anathemas對“三章”

  1. If anyone will not confess that the Father, Son and holy Spirit have one nature or substance, that they have one power and authority, that there is a consubstantial Trinity, one Deity to be adored in three subsistences or persons: let him be anathema . There is only one God and Father, from whom all things come, and one Lord, Jesus Christ, through whom all things are, and one holy Spirit, in whom all things are.如果任何人都不會承認的聖父,聖子和聖靈有一個性質或實質內容,他們有權力和權威,是有同質三一,一個神的崇拜,或在三個subsistences人:讓他被詛咒世界上只有一個上帝和父親,從他們所有的東西來,一主,耶穌基督,通過其中的所有東西,一個聖靈,在其中的所有東西。

  2. If anyone will not confess that the Word of God has two nativities, that which is before all ages from the Father, outside time and without a body, and secondly that nativity of these latter days when the Word of God came down from the heavens and was made flesh of holy and glorious Mary, mother of God and ever-virgin, and was born from her: let him be anathema .如果任何人都不會承認,天主的聖言有兩個nativities ,認為這是在所有年齡從父,外面的時間和沒有一個機構,其次是誕生後的這些日子,神的話語是從天上是肉體的神聖和光榮的瑪麗,上帝之母和不斷維珍,並從她的出生:讓他被詛咒

  3. If anyone declares that the [Word] of God who works miracles is not identical with the Christ who suffered, or alleges that God the Word was with the Christ who was born of woman, or was in him in the way that one might be in another, but that our lord Jesus Christ was not one and the same, the Word of God incarnate and made man, and that the miracles and the sufferings which he voluntarily underwent in the flesh were not of the same person: let him be anathema .如果任何人宣布, [文字]上帝的奇蹟是誰的作品不等同於基督誰遭受,或聲稱,上帝的詞是誰的耶穌出生的女子,或以他的方式,一種可能是在另一種,但我們的主耶穌基督不是同一個,神的話語體現了人,而且奇蹟和痛苦,他自願接受的肉是不是同一人:讓他被詛咒

  4. If anyone declares that it was only in respect of grace, or of principle of action, or of dignity or in respect of equality of honour, or in respect of authority, or of some relation, or of some affection or power that there was a unity made between the Word of God and the man, or if anyone alleges that it is in respect of good will, as if God the Word was pleased with the man, because he was well and properly disposed to God, as Theodore claims in his madness; or if anyone says that this union is only a sort of synonymity, as the Nestorians allege, who call the Word of God Jesus and Christ, and even designate the human separately by the names "Christ" and "Son", discussing quite obviously two different persons, and only pretending to speak of one person and one Christ when the reference is to his title, honour, dignity or adoration; finally if anyone does not accept the teaching of the holy fathers that the union occurred of the Word of God with human flesh which is possessed by a rational and intellectual soul, and that this union is by synthesis or by person, and that therefore there is only one person, namely the lord Jesus Christ, one member of the holy Trinity: let him be anathema .如果任何人宣布,它只有在尊重的寬限期,或採取行動的原則,或有尊嚴的,或在尊重平等的榮譽,或在尊重權威,或一些關係,或一些感情或權力,有團結之間作出神的話語和人,或如果有人聲稱,它是在尊重的良好意願,因為如果上帝的Word感到高興的是男人,因為他以及和妥善處理上帝,因為在他的西奧多索賠瘋狂;或如果有人說,這個聯盟只是一種同義,因為Nestorians聲稱,誰請神的話語和基督耶穌,甚至指定的人的名字分別“基督”和“兒子” ,討論相當顯然兩個不同的人,只有假裝談論一個人,一個基督時,提到的是他的頭銜,榮譽,尊嚴或朝拜;最後如果有人不接受的教學神聖的父親,歐盟發生的Word的上帝與人類的肉體所擁有的是理性和智慧的靈魂,這一聯盟是由合成或由人,因此只有一個人,即耶穌基督,一名聖三一:讓他成為詛咒 The notion of "union" can be understood in many different ways.這一概念的“聯盟”是可以理解的許多不同的方式。 The supporters of the wickedness of Apollinarius and Eutyches have asserted that the union is produced by a confusing of the uniting elements, as they advocate the disappearance of the elements that unite.支持者的邪惡的ApollinariusEutyches已經斷言,歐洲聯盟是由混亂的團結因素,因為它們主張的消失要素團結。 Those who follow Theodore and Nestorius, rejoicing in the division, have brought in a union which is only by affection.這些誰後續西奧多涅斯多留,欣喜司,推出了聯盟只有感情。 The holy church of God, rejecting the wickedness of both sorts of heresy, states her belief in a union between the Word of God and human flesh which is by synthesis, that is by a union of subsistence.羅馬天主的教會,拒絕邪惡的兩個類型的邪說,她認為國家聯盟之間在神的話語和人的肉體是由合成,即由一個聯盟的生存。 In the mystery of Christ the union of synthesis not only conserves without confusing the elements that come together but also allows no division.在神秘的基督聯盟的合成不僅節省不會混淆的要素聚集在一起,而且也不允許任何分裂。

  5. If anyone understands by the single subsistence of our lord Jesus Christ that it covers the meaning of many subsistences, and by this argument tries to introduce into the mystery of Christ two subsistences or two persons, and having brought in two persons then talks of one person only in respect of dignity, honour or adoration, as both Theodore and Nestorius have written in their madness; if anyone falsely represents the holy synod of Chalcedon, making out that it accepted this heretical view by its terminology of "one subsistence", and if he does not acknowledge that the Word of God is united with human flesh by subsistence, and that on account of this there is only one subsistence or one person, and that the holy synod of Chalcedon thus made a formal statement of belief in the single subsistence of our lord Jesus Christ: let him be anathema .如果有人理解的單一生活,我們的主耶穌基督,它涵蓋的含義,許多subsistences ,並通過這一論點試圖引入的奧秘基督兩個subsistences或兩個人,並帶來了兩個人然後一個人會談只有在尊重的尊嚴,榮譽或崇拜,因為西奧多涅斯多留寫在他們的瘋狂,如果任何人虛假地表示羅馬主教迦克墩,使,它接受了這個邪教鑑於其術語“一個生活” ,如果他不承認神的話語是聯合國人類肉體的生活,並考慮到這個只有一個或一個人生活,而且主教迦克墩從而作出了正式聲明的信仰生活中的單我們的主耶穌基督:讓他被詛咒 There has been no addition of person or subsistence to the holy Trinity even after one of its members, God the Word, becoming human flesh.目前還沒有另外的人或生活在聖三一即使其成員之一,上帝這個詞,成為人肉。

  6. If anyone declares that it can be only inexactly and not truly said that the holy and glorious ever-virgin Mary is the mother of God, or says that she is so only in some relative way, considering that she bore a mere man and that God the Word was not made into human flesh in her, holding rather that the nativity of a man from her was referred, as they say, to God the Word as he was with the man who came into being; if anyone misrepresents the holy synod of Chalcedon, alleging that it claimed that the virgin was the mother of God only according to that heretical understanding which the blasphemous Theodore put forward; or if anyone says that she is the mother of a man or the Christ-bearer, that is the mother of Christ, suggesting that Christ is not God; and does not formally confess that she is properly and truly the mother of God, because he who before all ages was born of the Father, God the Word, has been made into human flesh in these latter days and has been born to her, and it was in this religious understanding that the holy synod of Chalcedon formally stated its belief that she was the mother of God: let him be anathema .如果任何人宣布,它只能inexactly並沒有真正說,羅馬和光榮不斷聖母瑪利亞是天主之母,或者說,她是唯一在一些相對的方式,考慮到她承擔僅僅男人和上帝在Word沒有變成人肉的她,而不是舉行的誕生一名男子從她提到,因為他們說,上帝的Word作為他與該名男子誰應運而生;如果有人歪曲羅馬主教會議迦克墩,聲稱它聲稱,美屬維爾京是天主之母只有根據這一理解,該邪教褻瀆西奧多提出;或如果有人說,她的母親是一名男子或基督的旗手,這是孩子的母親基督,表明基督不是上帝,也不正式承認,她是正確的,真正的上帝之母,因為他在所有年齡誰出生的父親,上帝這個詞,已經成為這些人肉後者天,已經出生的她,正是在這種宗教的理解是,主教會議的迦克墩正式表示相信,她是上帝之母:讓他被詛咒

  7. If anyone, when speaking about the two natures, does not confess a belief in our one lord Jesus Christ, understood in both his divinity and his humanity, so as by this to signify a difference of natures of which an ineffable union has been made without confusion, in which neither the nature of the Word was changed into the nature of human flesh, nor was the nature of human flesh changed into that of the Word (each remained what it was by nature, even after the union, as this had been made in respect of subsistence); and if anyone understands the two natures in the mystery of Christ in the sense of a division into parts, or if he expresses his belief in the plural natures in the same lord Jesus Christ, God the Word made flesh, but does not consider the difference of those natures, of which he is composed, to be only in the onlooker's mind, a difference which is not compromised by the union (for he is one from both and the two exist through the one) but uses the plurality to suggest that each nature is possessed separately and has a subsistence of its own: let him be anathema .如果任何人,在談到這兩個性質,不承認相信在我們的一個主耶穌基督,理解他的神和他的人性,使這一標誌的不同性質,其中一個無法形容的聯盟已經取得了不混亂中,無論是自然的Word變為的性質,人肉,也不是人的本質的血肉變成了字(每仍然這是什麼性質,即使在歐盟,因為這已被所作的生活) ;任何人都明白,如果這兩個性質在基督的奧跡的意義上的劃分零件,或者,如果他表示,他相信在複數的性質在同一個主耶穌基督,上帝的Word做道成肉身,但並不認為這些差異的性質,他是組成,只有在旁觀者看來,差別是不損害聯盟(因為他是一個由兩個和兩個存在通過一個) ,但使用的多元性表明,每個性質分別擁有了自己的生活:讓他被詛咒

  8. If anyone confesses a belief that a union has been made out of the two natures divinity and humanity, or speaks about the one nature of God the Word made flesh, but does not understand these things according to what the fathers have taught, namely that from the divine and human natures a union was made according to subsistence, and that one Christ was formed, and from these expressions tries to introduce one nature or substance made of the deity and human flesh of Christ: let him be anathema .如果任何人都承認的信念,一個聯盟已經取得了兩個神和人類的天性,或談論的一個性質的Word上帝道成肉身,但不明白這些東西據父親教過,即從神和人的天性工會是根據生活,並形成一個基督,並試圖從這些表現形式引入一個性質或實質內容作出的神和人肉基督:讓他被詛咒 In saying that it was in respect of subsistence that the only-begotten God the Word was united, we are not alleging that there was a confusion made of each of the natures into one another, but rather that each of the two remained what it was, and in this way we understand that the Word was united to human flesh.地說,這是對生活,唯一的,生上帝的詞是美國,我們不能聲稱有一個混淆了每個性質變成一個,而是每兩個仍然這是什麼,並以這種方式我們理解這個詞是美國對人類的肉體。 So there is only one Christ, God and man, the same being consubstantial with the Father in respect of his divinity, and also consubstantial with us in respect of our humanity.因此,只有一個基督,上帝和人類,同時被同質同父親對他的神,也是同質同我們尊重我們的人類。 Both those who divide or split up the mystery of the divine dispensation of Christ and those who introduce into that mystery some confusion are equally rejected and anathematized by the church of God.無論是誰分裂或分裂的神秘神聖的分配是耶穌和那些誰引進的神秘一些混亂也同樣被拒絕和anathematized了天主的教會。

  9. If anyone says that Christ is to be worshipped in his two natures, and by that wishes to introduce two adorations, a separate one for God the Word and another for the man; or if anyone, so as to remove the human flesh or to mix up the divinity and the humanity, monstrously invents one nature or substance brought together from the two, and so worships Christ, but not by a single adoration God the Word in human flesh along with his human flesh, as has been the tradition of the church from the beginning: let him be anathema .如果有人說,基督是被供奉在他的兩個性質,並希望推出兩款adorations ,一個單獨的一個上帝的Word和另一名男子,或如果任何人,以消除人肉或混合的神和人類發明之一monstrously性質或物質聚集的兩個,所以崇拜基督,而不是由一個單一的崇拜上帝的Word人肉連同他的人肉,因為一直是傳統的教會從一開始就:讓他被詛咒

  10. If anyone does not confess his belief that our lord Jesus Christ, who was crucified in his human flesh, is truly God and the Lord of glory and one of the members of the holy Trinity: let him be anathema .如果有人不承認,他相信我們的主耶穌基督,被釘在十字架上誰在他的人肉,這是真正的上帝和上帝的榮耀和成員之一的聖三一:讓他被詛咒

  11. If anyone does not anathematize Arius, Eunomius, Macedonius, Apollinarius Nestorius, Eutyches and Origen , as well as their heretical books, and also all other heretics who have already been condemned and anathematized by the holy, catholic and apostolic church and by the four holy synods which have already been mentioned, and also all those who have thought or now think in the same way as the aforesaid heretics and who persist in their error even to death: let him be anathema .如果有誰不詛阿里烏斯, Eunomius , Macedonius , Apollinarius涅斯多留, Eutyches和奧利 ,以及他們的異端邪說的書籍,以及所有其他異教徒誰已經譴責和anathematized的羅馬天主教和使徒教會和四個神聖主教會議已經提到的,也是所有這些誰想到還是現在想以同樣的方式為上述異端,誰堅持其錯誤甚至死亡:讓他被詛咒

  12. If anyone defends the heretical Theodore of Mopsuestia, who said that God the Word is one, while quite another is Christ, who was troubled by the passions of the soul and the desires of human flesh, was gradually separated from that which is inferior, and became better by his progress in good works, and could not be faulted in his way of life, and as a mere man was baptized in the name of the Father and the Son and the holy Spirit, and through this baptism received the grace of the holy Spirit and came to deserve sonship and to be adored, in the way that one adores a statue of the emperor, as if he were God the Word, and that he became after his resurrection immutable in his thoughts and entirely without sin.如果有人捍衛邪教西奧多的Mopsuestia ,誰說,上帝是一個詞,而完全是另一回事是基督,誰是不安的是激情的靈魂和肉體的慾望的人,正在逐步分開這是劣勢,和成為更好的進展,他的優秀作品,並可能沒有錯,他的生活方式,並僅作為一種男子的名受洗,父子和聖靈,並通過這個洗禮的恩典收到的聖靈來到值得sonship和被崇拜,在一個喜歡的方式雕像的皇帝,好像他是上帝的Word ,他成為不可改變的,他的復活,他的思想和完全沒有罪。 Furthermore this heretical Theodore claimed that the union of God the Word to Christ is rather like that which, according to the teaching of the Apostle, is between a man and his wife: The two shall become one.此外這個邪教西奧多稱,聯盟的單詞上帝基督,而這樣的,根據教學中的使徒,是一男和他的妻子:這應成為一體。 Among innumerable other blasphemies he dared to allege that, when after his resurrection the Lord breathed on his disciples and said, Receive the holy Spirit, he was not truly giving them the holy Spirit, but he breathed on them only as a sign.在無數的其他褻瀆他敢於聲稱,當他復活後,主呼吸,他的弟子說,接受聖靈,他是不是真正使他們的聖靈,但他的呼吸對它們只作為一個標誌。 Similarly he claimed that Thomas's profession of faith made when, after his resurrection, he touched the hands and side of the Lord, namely My Lord and my God, was not said about Christ, but that Thomas was in this way extolling God for raising up Christ and expressing his astonishment at the miracle of the resurrection.同樣,他聲稱,托馬斯的信念時,在他復活,他的手中,並觸及一側的上帝,即我的上帝和我的上帝,是不是說耶穌,但托馬斯是這樣讚美上帝提高了基督,並表示他的驚訝的奇蹟復活。 This Theodore makes a comparison which is even worse than this when, writing about the acts of the Apostles, he says that Christ was like Plato, Manichaeus, Epicurus and Marcion, alleging that just as each of these men arrived at his own teaching and then had his disciples called after him Platonists, Manichaeans, Epicureans and Marcionites, so Christ found his teaching and then had disciples who were called Christians.西奧多進行了比較這是比這更糟糕的時候,寫的行為使徒,他說,基督像柏拉圖, Manichaeus ,伊壁鳩魯和馬吉安,聲稱就像每個人來到自己的教學,然後在他的弟子後,他要求Platonists , Manichaeans , Epicureans和Marcionites ,因此找到了自己的基督教學,然後弟子誰被稱為基督徒。 If anyone offers a defence for this more heretical Theodore, and his heretical books in which he throws up the aforesaid blasphemies and many other additional blasphemies against our great God and saviour Jesus Christ, and if anyone fails to anathematize him and his heretical books as well as all those who offer acceptance or defence to him, or who allege that his interpretation is correct, or who write on his behalf or on that of his heretical teachings, or who are or have been of the same way of thinking and persist until death in this error: let him be anathema .如果有人提供了一個辯護這更邪教西奧多和他的異端邪說的書籍,其中他投了上述褻瀆和其他許多額外的褻瀆對我們偉大的上帝和救世主耶穌基督,如果任何人都沒有詛咒他和他的邪教書籍以及所有這些誰接受或辯護方提供給他,或者誰聲稱,他的解釋是正確的,或者誰寫上他的名義或在他的歪理邪說,或誰是或曾經是同樣的思維方式,並持續到死亡在此錯誤:讓他被詛咒

  13. If anyone defends the heretical writings of Theodoret which were composed against the true faith, against the first holy synod of Ephesus and against holy Cyril and his Twelve Chapters, and also defends what Theodoret wrote to support the heretical Theodore and Nestorius and others who think in the same way as the aforesaid Theodore and Nestorius and accept them or their heresy and if anyone, because of them, shall accuse of being heretical the doctors of the church who have stated their belief in the union according to subsistence of God the Word; and if anyone does not anathematize these heretical books and those who have thought or now think in this way, and all those who have written against the true faith or against holy Cyril and his twelve chapters, and who persist in such heresy until they die: let him be anathema .如果有人捍衛邪教著作組成Theodoret其中對真正的信仰,對第一主教以弗所和對神聖的西里爾和他的12個分會,也捍衛什麼Theodoret寫道支持邪教西奧多涅斯多留和其他誰認為在同樣的方式,上述西奧多和涅斯多留,並接受他們或他們的異端邪說,如果任何人,因為他們應受到指責的邪教醫生教會誰也表示,他們相信該聯盟根據生活上帝的詞;和如果有誰不詛咒這些邪教書籍和那些誰想到還是現在想通過這種方式,以及所有那些誰寫的真正的信仰或反對羅馬教廷西里爾和他的12章,誰堅持這種異端,直到他們死亡:讓他被詛咒

  14. If anyone defends the letter which Ibas is said to have written to Mari the Persian, which denies that God the Word, who became incarnate of Mary the holy mother of God and ever virgin, became man, but alleges that he was only a man born to her, whom it describes as a temple, as if God the Word was one and the man someone quite different; which condemns holy Cyril as if he were a heretic, when he gives the true teaching of Christians, and accuses holy Cyril of writing opinions like those of the heretical Apollinarius ;which rebukes the first holy synod of Ephesus, alleging that it condemned Nestorius without going into the matter by a formal examination; which claims that the twelve chapters of holy Cyril are heretical and opposed to the true faith; and which defends Theodore and Nestorius and their heretical teachings and books.如果有人捍衛信Ibas據說已經寫信給馬里阿波斯,否認上帝這個詞,誰成為體現瑪麗羅馬天主之母和以往任何時候都美屬維爾京,成為男子,但聲稱,他只是一個人出生她說,誰告訴您,作為一個寺廟,就好像是上帝的詞之一,該名男子有很大不同;譴責羅馬西里爾,猶如他是異教徒,當他使教學中的真正的基督信徒,並指責教廷西里爾的書面意見一樣的邪教Apollinarius ;其中指責第一主教以弗所,聲稱譴責涅斯多留而不此事正式考試;聲稱的12個章節的神聖西里爾是邪教和反對真正的信仰;並捍衛西奧多涅斯多留及其歪理邪說和書籍。 If anyone defends the said letter and does not anathematize it and all those who offer a defence for it and allege that it or a part of it is correct, or if anyone defends those who have written or shall write in support of it or the heresies contained in it, or supports those who are bold enough to defend it or its heresies in the name of the holy fathers of the holy synod of Chalcedon, and persists in these errors until his death: let him be anathema .如果有人捍衛信,不詛咒它,所有這些誰提供辯護,並聲稱,它或它的一部分是正確的,或如果任何人有捍衛那些誰應寫書面或支持,或異端載於它,或支持這些誰是敢於捍衛它或它的歪理邪說,在神聖的名字父親的主教迦克墩,並堅持這些錯誤,直到他的死亡:讓他被詛咒

Such then are the assertions we confess. We have received them from這種然後是斷言,我們承認。 我們已經收到了他們

  1. holy Scripture, from 聖經,
  2. the teaching of the holy fathers, and from教學中的神聖的父親,
  3. the definitions about the one and the same faith made by the aforesaid four holy synods.定義的同一個信念作出上述四個教廷主教會議。
Moreover, condemnation has been passed by us against the heretics and their impiety, and also against those who have justified or shall justify the so-called "Three Chapters", and against those who have persisted or will persist in their own error.此外,譴責已經通過我們對異教徒和他們的impiety ,也對那些誰也應說明理由或所謂的“三章” ,並針對那些誰堅持或將堅持自己的錯誤。 If anyone should attempt to hand on, or to teach by word or writing, anything contrary to what we have regulated, then if he is a bishop or somebody appointed to the clergy, in so far as he is acting contrary to what befits priests and the ecclesiastical status, let him be stripped of the rank of priest or cleric, and if he is a monk or lay person, let him be anathema .如果任何人都應該嘗試手,或教的單詞或書面形式,任何違背我們的管制,然後,如果他是一個主教或有人任命神職人員,只要他是代理相反,適合牧師和教會的地位,讓他被剝奪軍銜神父或牧師,如果他是一個和尚或者非法律界人士,讓他被詛咒


Introduction and translation taken from Decrees of the Ecumenical Councils , ed.介紹和翻譯從法令基督教議會 ,教育署。 Norman P. Tanner諾曼體育唐納

Third Council of Constantinople - 680 - 681 AD第三次理事會君士坦丁堡- 680 -公元681

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Contents目錄

Exposition of faith博覽會的信仰

INTRODUCTION導言

To make an end of the Monothelite controversy , Emperor Constantine IV asked Pope Donus in 678 to send twelve bishops and four western Greek monastic superiors to represent the pope at an assembly of eastern and western theologians. Pope Agatho , who meanwhile had succeeded Donus, ordered consultation in the west on this important matter. 使結束Monothelite爭議 ,皇帝君士坦丁四問教宗Donus在678發送12位主教和四個西部希臘修道院上級代表教皇在大會的東部和西部的神學家。 教宗Agatho ,誰同時已成功地Donus ,下令協商在西方就這一重要問題。 Around Easter 680 a synod in Rome of 125 Italian bishops, with Pope Agatho presiding, assessed the replies of the regional synods of the west and composed a profession of faith in which Monothelitism was condemned .在復活節前後680主教在羅馬的125名意大利主教,教宗Agatho主持,分攤的答复區域主教會議的西部和組成一個專業的信念,其中Monothelitism譴責 Legates of the pope took this profession to Constantinople, arriving at the beginning of September 680. Legates教皇在這個行業,以君士坦丁堡,到達9月初680 。

On 10 September 680 the emperor issued an edict to Patriarch George of Constantinople, ordering a council of bishops to be convoked. 9月10日, 680皇帝頒布一項法令,以君士坦丁堡宗主教喬治,訂購主教理事會召集。 The council assembled on 7 November in the hall of the imperial palace in Constantinople.安理會於11月7日聚集在大會堂皇居君士坦丁堡。 It immediately called itself an ecumenical council.它立即要求本身就是一種普世安理會。 There were 18 sessions, at the first eleven of which the emperor presided.還有18個會議,在第一屆11的皇帝主持。

In the 8th session, on 7 March 681, the council adopted the teaching of Pope Agatho in condemnation of Monothelitism .在第8次會議,於3月7日681 , 安理會通過了教學中的教皇Agatho在譴責Monothelitism Patriarch Macarius of Antioch was one of the few who refused his assent; he was deposed in the 12th session.主教馬卡里烏斯安提是為數不多的誰拒絕表示同意,他被廢黜的第12次會議。

The doctrinal conclusions of the council were defined in the 17th session and promulgated in the 18th and last session on 16 September 681. The acts of the council, signed both by 174 fathers and finally by the emperor himself, were sent to Pope Leo II , who had succeeded Agatho, and he, when he had approved them, ordered them to be translated into Latin and to be signed by all the bishops of the west.的理論結論,確定了理事會在第17屆會議,並頒布了第18次和最後一次會議於9月16日681 。 的行為理事會,簽署由174名父親和最後的皇帝,被送往教皇利奧二世誰成功Agatho ,他,當時他已批准他們,命令他們被翻譯成拉丁文,並簽署了所有的主教西方。 Constantine IV, however, promulgated the decrees of the council in all parts of the empire by imperial edict.君士坦丁四,但是,頒布了法令,安理會的所有部分的帝國詔書。 The council did not debate church discipline and did not establish any disciplinary cannons.安理會沒有討論會紀律,並沒有制定任何紀律大砲。


Exposition of faith博覽會的信仰

The only Son and Word of God the Father, who became a man like us in all things but sin, Christ our true God, proclaimed clearly in the words of the gospel; I am the light of the world; anyone who follows me shall not walk in darkness but shall have the light of life, and again, My peace I leave to you, my peace I give you.獨生子和Word的父神,誰成為一個男人像我們在所有的事情,但罪,基督的真神,明確宣布的話福音;我是世界的光;人誰如下我不得行走在黑暗中,但應根據生活,並再次指出,我國的和平我離開你,我的和平我給你。 Our most mild emperor, champion of right belief and adversary of wrong belief, guided in godly wisdom by this teaching of peace spoken by God, has brought together this holy and universal assembly of ours and set at one the whole judgment of the church.我們最溫和的皇帝,冠軍的權利的信念和對手的錯誤的信仰,在神的智慧指導本教學的和平所講的上帝,已經聚集了這個神聖和普遍大會定為我們和整個判斷一個教堂。

Wherefore this holy and universal synod of ours , driving afar the error of impiety which endured for some time even till the present, following without deviation in a straight path after the holy and accepted fathers, has piously accorded in all things with the five holy and universal synods : that is to say, with何故這個神聖和普遍主教我們 ,駕駛泰勒阿費爾的誤差impiety其中經歷了一段時間甚至到現在,下面沒有偏差在直道後,羅馬的道路,並接受父親, 一直在虔誠地給予一切事物的五個聖地和普遍主教會議這就是說,與

  1. the synod of 318 holy fathers who gathered at Nicaea against the madman Arius, and主教會議的318聖地父親誰聚集在尼西亞對瘋子阿里烏斯,
  2. that which followed it at Constantinople of 150 God-led men against Macedonius, opponent of the Spirit, and the impious Apollinarius; similarly too, with這之後,在君士坦丁堡的150上帝為首的男子對Macedonius ,對手的精神,和impious Apollinarius ;同樣也與
  3. the first at Ephesus of 200 godly men brought together against Nestorius, who thought as the Jews and第一以弗所 200敬虔男子聚集對涅斯多留,誰想到為猶太人和
  4. that at Chalcedon of 630 God-inspired fathers against Eutyches and Dioscorus, hateful to God; also, in addition to these, with迦克墩 630上帝啟發父親對EutychesDioscorus ,可恨的上帝;另外,除了這些,與
  5. the fifth holy synod, the latest of them, which was gathered here against Theodore of Mopsuestia, Origen, Didymus and Evagrius , and the writings of Theodoret against the twelve chapters of the renowned Cyril, and the letter said to have been written by Ibas to Mari the Persian.第五主教,最近他們,這是聚集在這裡西奧多的Mopsuestia ,奧利, Didymus和Evagrius和著作Theodoret對12章的著名車手,和信說已經寫的Ibas以馬里阿波斯。
Reaffirming the divine tenets of piety in all respects unaltered, and banishing the profane teachings of impiety, this holy and universal synod of ours has also, in its turn, under God's inspiration , set its seal on the creed which was made out by the 318 fathers and confirmed again with godly prudence by the 150 and which the other holy synods too accepted gladly and ratified for the elimination of all soul-corrupting heresy重申神聖信條虔誠在所有方面都沒有改變,並驅逐了褻瀆教義impiety ,這神聖的和普遍的會議我們也,反過來, 在上帝的靈感 ,將其印章的信仰這是由318父親和再次確認了敬虔謹慎的150和其他聖地的主教會議也欣然接受和批准,為消除所有的靈魂,敗壞異端

We believe in one God ...[Creed of Nicaea and of Constantinople 1]我們相信,在一個上帝... [信條尼西亞和君士坦丁堡1 ]

The holy and universal synod said:神聖的和普遍的主教說:

This pious and orthodox creed of the divine favour was enough for a complete knowledge of the orthodox faith and a complete assurance therein.這虔誠的東正教徒和信仰的神聖的是一個完整的足夠的知識和東正教信仰有一個完整的保證。 But since from the first, the contriver of evil did not rest, finding an accomplice in the serpent and through him bringing upon human nature the poisoned dart of death, so too now he has found instruments suited to his own purpose--namely Theodore, who was bishop of Pharan, Sergius, Pyrrhus, Pau l and Peter, who were bishops of this imperial city, and further Honorius, who was pope of elder Rome, Cyrus, who held the see of Alexandria, and Macarius, who was recently bishop of Antioch, and his disciple Stephen -- and has not been idle in raising through them obstacles of error against the full body of the church sowing with novel speech among the orthodox people the heresy of a single will and a single principle of action in the two natures of the one member of the holy Trinity Christ our true God, a heresy in harmony with the evil belief, ruinous to the mind, of the impious Apollinarius, Severus and Themistius , and one intent on removing the perfection of the becoming man of the same one lord Jesus Christ our God, through a certain guileful device, leading from there to the blasphemous conclusion that his rationally animate flesh is without a will and a principle of action.但是,由於從第一,籌謀邪惡沒有休息,尋找共犯毒蛇並通過他把對人的性質的中毒鏢死亡,所以現在他也發現文書適合他自己的目的-即西奧多,誰是主教Pharan , 塞爾吉烏斯,皮勒斯,保羅彼得,誰是主教的皇城,並進一步挪留,誰是老羅馬教皇賽勒斯,誰舉行了見亞歷山大,並馬卡里烏斯,誰是最近主教安提阿的,和他的弟子斯蒂芬 -並沒有閒置,提高他們的障礙,通過誤差對全身教會播種新穎講話東正教人民之間的異端一個單一的意願和一個原則的行動兩個性質的一名成員,聖三一基督我們真正的上帝,邪教在和諧與邪惡的信念,毀滅性的考慮,對impious Apollinarius ,塞維魯和Themistius ,一個意圖消除的完善成為人同一個主耶穌基督我們的上帝,通過一定詭計多端的設備,領先的從那裡來的褻瀆合理的結論,即他的動畫是沒有肉體的意志和行動的原則。

Therefore Christ our God has stirred up the faithful emperor, the new David, finding in him a man after his own heart, who, as the scripture says, did not allow his eyes sleep or his eyelids drowsing until through this holy assembly of ours, brought together by God, he found the perfect proclamation of right belief; for according to the God-spoken saying, Where there are two or three gathered in my name, there am I in their midst.因此,我們的上帝基督已經激起了忠實皇帝,新的大衛,在他發現一名男子在他的心,誰,因為聖經說,沒有讓他的眼睛睡眠或他的眼皮drowsing直到這個神聖大會通過我們,匯集了上帝,他找到了正確的理想信念宣布,因為根據上帝說話說,那裡有兩個或三個聚集在我的名字,有我在他們中間。

This same holy and universal synod, here present, faithfully accepts and welcomes with open hands the report of Agatho , most holy and most blessed pope of elder Rome, that came to our most reverend and most faithful emperor Constantine, which rejected by name those who proclaimed and taught, as has been already explained, one will and one principle of action in the incarnate dispensation of Christ our true God; and likewise it approves as well the other synodal report to his God-taught serenity, from the synod of 125 bishops dear to God meeting under the same most holy pope, as according with the holy synod at Chalcedon and with the Tome of the all-holy and most blessed Leo, pope of the same elder Rome, which was sent to Flavian, who is among the saints, and which that synod called a pillar of right belief, and furthermore with the synodal letters written by the blessed Cyril against the impious Nestorius and to the bishops of the east.這同樣神聖的和普遍的會議,在座的, 忠實地接受和歡迎之手與開放的報告Agatho ,最神聖和最神聖的老羅馬教皇,這是我們最可敬和最忠實的皇帝君士坦丁,它拒絕那些誰的名字宣布和教導,因為已經解釋說,人會和一個原則的行動,體現分配基督我們真正的上帝;和同樣核准以及其他主教會議報告他的上帝教導平靜, 從主教會議的125名主教親愛的上帝在同一會議上最神聖的教皇,因為符合主教在卡爾西和聖多美和普林西比的所有神聖的和最神聖的永華,教皇同老羅馬,這被送往弗拉維安,誰是中聖人,並要求該會議的一個支柱權利的信念,而且與主教會議的信寫的祝福西里爾對impious涅斯多留和主教的地區。

Following the five holy and universal synods and the holy and accepted fathers, and defining in unison, it professes our lord Jesus Christ our true God, one of the holy Trinity, which is of one same being and is the source of life, to be perfect in divinity and perfect in humanity, the same truly God and truly man, of a rational soul and a body; consubstantial with the Father as regards his divinity, and the same consubstantial with us as regards his humanity, like us in all respects except for sin; begotten before the ages from the Father as regards his divinity, and in the last days the same for us and for our salvation from the holy Spirit and the virgin Mary, who is properly and truly called mother of God, as regards his humanity; one and the same Christ, Son, Lord, only-begotten, acknowledged in two natures which undergo no confusion, no change, no separation, no division; at no point was the difference between the natures taken away through the union, but rather the property of both natures is preserved and comes together into a single subsistent being [in unam personam et in unam subsistentiam concurrente]; he is not parted or divided into two persons, but is one and the same only-begotten Son, Word of God, lord Jesus Christ, just as the prophets taught from the beginning about him, and as Jesus the Christ himself instructed us, and as the creed of the holy fathers handed it down to us.以下五個聖地和普遍主教會議和羅馬,並接受父親,並確定異口同聲, 它聲稱我們的主耶穌基督我們的真神,一個聖三一,這是一個同樣的福利和是生命之源,是完美的神性和完善的人性,同時真正的上帝,真正的人,一個合理的靈魂和一個機構;同質同父親至於他的神,和相同的同質同我們至於他的人性,像我們在所有方面,除非為罪;生之前,年齡從父親至於他的神,並在最後的日子同樣為我們和我們的拯救從聖靈和聖母瑪利亞,誰是正確的,真正所謂的上帝之母,至於他的humanity; one and the same Christ, Son, Lord, only-begotten, acknowledged in two natures which undergo no confusion, no change, no separation, no division; at no point was the difference between the natures taken away through the union, but而雙方的財產的性質是維護和來自合併成一個單一的生存正 [在墨西哥國立自治大學等人在墨西哥國立自治大學subsistentiam concurrente ] ;他不分手或分成兩個人,但同一個僅獨生子, Word中的上帝,耶穌基督,先知一樣從一開始就告訴他,作為耶穌基督親自指示我們,作為信仰的神聖父親交給了我們。

And we proclaim equally two natural volitions or wills in him and two natural principles of action which undergo no division, no change, no partition, no confusion, in accordance with the teaching of the holy fathers. 同樣我們宣布 兩個自然意志或遺囑中他和兩個自然原則的行動,沒有進行分工,沒有任何改變,沒有分區,沒有混亂,根據教學中的羅馬父親。 And the two natural wills not in opposition, as the impious heretics said, far from it, but his human will following, and not resisting or struggling, rather in fact subject to his divine and all powerful will.和兩個自然意志不反對,因為impious異端說,遠離它,但他的人的意志以下,而不是抗拒或掙扎,而事實上,受他的神聖和強大的意志。 For the will of the flesh had to be moved, and yet to be subjected to the divine will, according to the most wise Athanasius.的意願肉不得不感動,並沒有受到神聖的意志,按照最明智的亞他那修。 For just as his flesh is said to be and is flesh of the Word of God, so too the natural will of his flesh is said to and does belong to the Word of God, just as he says himself: I have come down from heaven, not to do my own will, but the will of the Father who sent me, calling his own will that of his flesh, since his flesh too became his own.僅僅因為他的肉體被認為是和肉是神的話語,因此也自然的將他的肉,據說,也屬於神的話語,就像他自己說:我從天降臨,而不是我的意願,但意願的父親誰給我寄來,要求他自己的意願,他的肉體,因為他的肉體也成了他自己的。 For in the same way that his all holy and blameless animate flesh was not destroyed in being made divine but remained in its own limit and category, so his human will as well was not destroyed by being made divine, but rather was preserved, according to the theologian Gregory, who says: "For his willing, when he is considered as saviour, is not in opposition to God, being made divine in its entirety."對於以同樣的方式,他的所有聖地和無可指責動畫肉沒有摧毀正神,而是留在自己的限制和分類,因此他的人的意志以及不破壞正在作出的神聖,而是保存,根據神學格雷戈里,誰說: “他願意,他被認為是救世主,是不是反對上帝,正神的全部內容。 ” And we hold there to be two natural principles of action in the same Jesus Christ our lord and true God, which undergo no division, no change, no partition, no confusion, that is, a divine principle of action and a human principle of action, according to the godly-speaking Leo, who says most clearly: "For each form does in a communion with the other that activity which it possesses as its own, the Word working that which is the Word's and the body accomplishing the things that are the body's".和我們有兩個自然的行動原則,在相同的我們的主耶穌基督和真正的上帝,這下沒有分工,沒有任何改變,沒有分區,沒有混亂,這是一個神聖的原則,採取行動和人權原則的行動根據敬虔講永華,誰最清楚的說: “對於每一個表格並在共融與其他的活動,它擁有作為其本身,將工作的是Word的與該機構完成的事情是身體的“ 。 For of course we will not grant the existence of only a single natural principle of action of both God and creature, lest we raise what is made to the level of divine being, or indeed reduce what is most specifically proper to the divine nature to a level befitting creatures for we acknowledge that the miracles and the sufferings are of one and the same according to one or the other of the two natures out of which he is and in which he has his being, as the admirable Cyril said.對於我們當然不會允許存在只有一個自然原則的行動都上帝造物,否則我們提高了什麼水平的神,甚至減少,最適當的具體性質的神聖一一級適合生物的我們認識到,奇蹟和苦難是同一個根據一方或另一方的兩個性質,其中,他和他在其中有他的,因為西里爾表示欽佩。 Therefore, protecting on all sides the "no confusion" and "no division", we announce the whole in these brief words: Believing our lord Jesus Christ, even after his incarnation, to be one of the holy Trinity and our true God, we say that he has two natures [naturas] shining forth in his one subsistence [subsistentia] in which he demonstrated the miracles and the sufferings throughout his entire providential dwelling here, not in appearance but in truth, the difference of the natures being made known in the same one subsistence in that each nature wills and performs the things that are proper to it in a communion with the other; then in accord with this reasoning we hold that two natural wills and principles of action meet in correspondence for the salvation of the human race.因此,保護各方的“無混亂”和“沒有分裂” ,我們宣布全在這些簡短的話:相信我們的主耶穌基督,即使在他的化身,是一個聖三一和我們真正的上帝,我們他補充說, 有兩個性質[ naturas ]中提出他的光輝的一個生活 [ subsistentia ]中,他表現出的奇蹟和痛苦在他整個天賜居住在這裡,而不是在外觀,但實際上,不同的性質正在了解同一個生活中,每個性質遺囑和執行正確的東西,是它在與其他共融,然後在符合這種推理,我們認為,兩個自然的意志和行動原則滿足函授拯救人類比賽。

So now that these points have been formulated by us with all precision in every respect and with all care, we definitely state that it is not allowable for anyone to produce another faith , that is, to write or to compose or to consider or to teach others; those who dare to compose another faith, or to support or to teach or to hand on another creed to those who wish to turn to knowledge of the truth, whether from Hellenism or Judaism or indeed from any heresy whatsoever, or to introduce novelty of speech, that is, invention of terms, so as to overturn what has now been defined by us, such persons, if they are bishops or clerics, are deprived of their episcopacy or clerical rank, and if they are monks or layfolk they are excommunicated.所以,現在,這些點已經制定了我們所有的精度在各個方面和所有關心, 我們一定狀態, 是不容許任何人產生另一種信念 ,就是寫,或撰寫或考慮或教其他;這些誰膽敢撰寫另一信仰,或支持或教或手放在另一信條那些誰想談談了解真相,不論是從希臘或猶太教或事實上無論從任何異端,或引進新穎的講話,這就是發明的條件,以便推翻了什麼現在已經確定了由我們這些人,如果他們是主教或神職人員,被剝奪了主教或文書排名,如果他們是僧侶或layfolk他們逐出教會。


Introduction and translation taken from Decrees of the Ecumenical Councils , ed.介紹和翻譯從法令基督教議會 ,教育署。 Norman P. Tanner諾曼體育唐納

Fourth Council of Constantinople - 869 - 870 AD第四次理事會君士坦丁堡- 869 -公元870

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