Saint John Damascene, bc675, d.聖約翰大馬士革， bc675 ，四 Dec. 4, 749, was a Syrian Christian theologian who synthesized the doctrines of the Eastern Fathers of the Church. 12月4日， 749 ，是敘利亞的基督教神學家，他們合成了該學說的東方教會的神父。 His father served in Damascus under the Muslim caliph as a treasury official, a high office to which John succeeded.他的父親曾任職於大馬士革根據穆斯林哈里發作為財政部的官員，高級辦公室，其中約翰成功了。 Around 715 he entered the monastery of Saint Sabas (Mar Saba) near Jerusalem, where he studied theology and was ordained a priest.大約715名他進入修道院聖sabas （三月薩巴）在耶路撒冷附近，在那裡他學習神學和被祝聖司鐸。 Between 726 and 730, Byzantine Emperor Leo III issued edicts against the cult of images.與726和730 ，拜占廷皇帝利奧三發出政令反邪教的圖像。 John became a leading figure in the defense of icons in the iconoclastic controversy.約翰成為領導人物，在美國國防部的圖標在iconoclastic爭議。
Among his many writings the Fountain of Knowledge is the main work.他的許多著作噴泉中，知識是主要的工作。 It is divided into three parts--a study of Greek philosophy, a history of heresies, and an exposition of the teaching of the Eastern Fathers on the central Christian doctrines.它分為三個部分-學習希臘哲學，歷史的歪理邪說，並闡述了教學東部父親對中央基督教教義。 John is a Doctor of the Church.約翰是一名醫生的教會。 Feast Day: Dec. 4.盛宴的日子： 12月4日。
Ross Mackenzie羅斯麥肯齊
Bibliography: Cassidy, FP, Molders of the Medieval Mind (1944).參考書目：卡西迪，計劃生育，模塑的中世紀記（ 1944 ） 。
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Born at Damascus, about 676; died some time between 754 and 787.出生於大馬士革，大約676 ;死於一些時間之間的754和787 。 The only extant life of the saint is that by John, Patriarch of Jerusalem, which dates from the tenth century (PG XCIV, 429-90).唯一現存生命的聖人，是由約翰，牧耶路撒冷，其中的日期從十世紀公司（ PG xciv ， 429-90 ） 。 This life is the single source from which have been drawn the materials of all his biographical notices.這是生命的唯一源泉，從已引起了材料的他的所有傳記通知書。 It is extremely unsatisfactory from the standpoint of historical criticism.這是極不理想的立場來看，歷史的批評。 An exasperating lack of detail, a pronounced legendary tendency, and a turgid style are its chief characteristics.一個氣缺乏細節的，濃厚的傳奇色彩傾向，並充滿作風是其主要特徵。 Mansur was probably the name of John's father.曼蘇爾大概是名字的約翰的父親。 What little is known of him indicates that he was a sterling Christian whose infidel environment made no impression on his religious fervour.什麼所知甚少，他表明，他是一名出色基督教的異教徒環境沒有任何印象，對他的宗教狂熱。 Apparently his adhesion to Christian truth constituted no offence in the eyes of his Saracen countrymen, for he seems to have enjoyed their esteem in an eminent degree, and discharged the duties of chief financial officer for the caliph, Abdul Malek.顯然他的附著力，以基督教真理構成任何罪行的眼中，他的， Saracen國人，因為他似乎已經得到了他們的自尊，在一位傑出的程度，並已出院的職責，首席財政官，為哈里發阿卜杜勒Malek這樣。 The author of the life records the names of but two of his children, John and his half-brother Cosmas.作者的人生記錄的姓名，但他的兩個孩子，約翰和他的同父異母兄弟科斯馬斯。 When the future apologist had reached the age of twenty-three his father cast about for a Christian tutor capable of giving his sons the best education the age afforded.當未來的代言人年齡已達到03年他的父親投下大約為一個基督教導師能力給予他的兒子接受最好的教育時代提供了依據。 In this he was singularly fortunate.在此，他的奇幸運。 Standing one day in the market-place he discovered among the captives taken in a recent raid on the shores of Italy a Sicilian monk named Cosmas.常委會一天，在市場發生了，他發現其中俘虜採取在最近一次行動中就兩岸意大利西西里和尚命名科斯馬斯。 Investigation proved him to be a man of deep and broad erudition.調查證明他是一位深且廣的博學。 Through the influence of the caliph, Mansur secured the captive's liberty and appointed him tutor to his sons.透過影響力的哈里發，有擔保曼蘇爾被俘人員的人身自由和任命他為導師，以他的兒子。 Under the tutelage of Cosmas, John made such rapid progress that, in the enthusiastic language of his biographer, he soon equalled Diophantus in algebra and Euclid in geometry.根據監護的科斯馬斯，約翰取得如此迅速的進展，在熱烈的語言，他的傳記作家，他很快等於丟番圖代數和歐幾里得幾何。 Equal progress was made in music, astronomy, and theology.同樣取得了長足進步，在音樂，天文及神學。
On the death of his father, John Damascene was made protosymbulus, or chief councillor, of Damascus.對他父親去世，約翰大馬士革作了protosymbulus ，或行政會議，大馬士革的。 It was during his incumbency of this office that the Church in the East began to be agitated by the first mutterings of the Iconoclast heresy.那是在他的任職情況這個辦事處表示，教會在東部地區開始被激動，由第一綿蠻，言語微細的孤星叛逆者異端。 In 726, despite the protests of Germanus, Patriarch of Constantinople, Leo the Isaurian issued his first edict against the veneration of images.在726 ，儘管抗議的germanus ，牧的君士坦丁堡，利奧該isaurian發行他的第一法令對敬仰的圖像。 From his secure refuge in the caliph's court, John Damascene immediately entered the lists against him, in defence of this ancient usage of the Christians.從他的安全避難所，在哈里發的法院，約翰大馬士革立刻進入名單，對他為捍衛這個古老的用法基督徒。 Not only did he himself oppose the Byzantine monarch, but he also stirred the people to resistance.不僅他本人反對拜占庭君主，但他也激起人民的反抗。 In 730 the Isaurian issued a second edict, in which he not only forbade the veneration of images, but even inhibited their exhibition in public places.在730 isaurian發出了第二次公告，其中他不僅禁止敬仰的形象，但即使抑制其展覽在公共場所。 To this royal decree the Damascene replied with even greater vigour than before, and by the adoption of a simpler style brought the Christian side of the controversy within the grasp of the common people.這個皇家法令在大馬士革立刻回答，甚至更大的精力比以前，並通過一個較簡單的風格，使基督教方面的紛爭一起抓的普通百姓。 A third letter emphasized what he had already said and warned the emperor to beware of the consequences of this unlawful action.第三封信中強調，他已說，並警告皇帝提防的後果，這種非法行動。 Naturally, these powerful apologies aroused the anger of the Byzantine emperor.當然，這些強大的道歉，激起憤怒的拜占廷皇帝。 Unable to reach the writer with physical force, he sought to encompass his destruction by strategy.無法達成作家與物質力量，他要求，以涵蓋他的殺傷性策略。 Having secured an autograph letter written by John Damascene, he forged a letter, exactly similar in chirography, purporting to have been written by John to the Isaurian, and offering to betray into his hands the city of Damascus.有安全的一個親筆簽名的信中所寫的約翰大馬士革，他偽造了一份信中，正是類似的書體，本意已書面約翰向isaurian ，並提供出賣到他的手中，市大馬士革。 The letter he sent to the caliph.這封信是他給哈里發。 Notwithstanding his councillor's earnest avowal of innocence, the latter accepted it as genuine and ordered that the hand that wrote it be severed at the wrist.儘管他的議員的諄諄聲明無罪推定，後者承認其為真正，並下令手，在我寫它割斷的，在手腕。 The sentence was executed, but, according to his biographer, through the intervention of the Blessed Virgin, the amputated hand was miraculously restored.一句被處決，但是，據他的傳記，通過干預聖方，離斷手奇蹟般地恢復過來。
The caliph, now convinced of John's innocence, would fain have reinstated him in his former office, but the Damascene had heard a call to a higher life, and with his foster-brother entered the monastery of St. Sabas, some eighteen miles south-east of Jerusalem.該哈里發，現在深信約翰的清白，將fain已恢復他在他的前辦公室，但大馬士革聽到呼叫提高到一個新的生活，並與他的養父兄弟進入修道院聖sabas ，一些18英里南-東耶路撒冷。 After the usual probation, John V, Patriarch of Jerusalem, conferred on him the office of the priesthood.經過慣常的感化，約翰五，牧耶路撒冷，授予他辦公室的神職人員。 In 754 the pseudo-Synod of Constantinople, convened at the command of Constantine Copronymus, the successor of Leo, confirmed the principles of the Iconoclasts and anathematized by name those who had conspicuously opposed them.在754偽主教的君士坦丁堡，召開指揮君士坦丁copronymus ，繼任的利奧，確認原則以及iconoclasts和anathematized按姓名那些突出的反對。 But the largest measure of the council's spleen was reserved for John of Damascus.但最大的衡量安理會的脾臟被保留給約翰的大馬士革。 He was called a "cursed favourer of Saracens", a "traitorous worshipper of images", a "wronger of Jesus Christ", a "teacher of impiety", and a "bad interpreter of the Scriptures".他被稱為"受詛咒的favourer的這部電影" ， "賣國媚的形象" ，這是一個" wronger耶穌基督" ， "教師的不虔誠" ，以及一個"壞的詮釋者會念經" 。 At the emperor's command his name was written "Manzer" (Manzeros, a bastard).在皇帝的指揮他的名字寫" manzer " （ manzeros ，一個私生子） 。 But the Seventh General Council of Nicea (787) made ample amends for the insults of his enemies, and Theophanes, writing in 813, tells us that he was surnamed Chrysorrhoas (golden stream) by his friends on account of his oratorical gifts.但第七次總理事會的nicea （ 787 ）作了大量修改為侮辱他的敵人，並theophanes ，寫在813 ，告訴我們他姓chrysorrhoas （金流） ，由他的朋友，就到他的演講禮物。 In the pontificate of Leo XIII he was enrolled among the doctors of the Church.在教宗的利奧十三世，他曾參加其中的醫生前往教堂。 His feast is celebrated on 27 March.他的盛宴，是慶祝3月27日。
John of Damascus was the last of the Greek Fathers.約翰大馬士革是最後的希臘教父。 His genius was not for original theological development, but for compilation of an encyclopedic character.他的天才是不是原來的神學思想建設的發展，但對於編纂一部百科全書性質。 In fact, the state of full development to which theological thought had been brought by the great Greek writers and councils left him little else than the work of an encyclopedist; and this work he performed in such manner as to merit the gratitude of all succeeding ages.事實上，國家的全面發展而神學思想已帶來了很大的希臘作家和議會留給他一點別人比工作產生了重要的百科全書派以及這項工作，他在演出的方式，以優異的謝意，感謝所有接替年齡。 Some consider him the precursor of the Scholastics, whilst others regard him as the first Scholastic, and his "De fide orthodoxa" as the first work of Scholasticism.有些人認為他的先導的scholastics ，而另一些方面，他作為第一學年，他的"德正當orthodoxa "作為第一工作士林。 The Arabians too, owe not a little of the fame of their philosophy to his inspiration.阿拉伯人太多，有責任不小的名聲，他們的理念，以他的靈感。 The most important and best known of all his works is that to which the author himself gave the name of "Fountain of Wisdom" (pege gnoseos).最重要和最著名的所有作品，就是其中作者自己作了名為"噴泉的智慧" （ pege gnoseos ） 。 This work has always been held in the highest esteem in both the Catholic and Greek Churches.這項工作一直被關押在最高敬意，在這兩個天主教會和希臘教會。 Its merit is not that of originality, for the author asserts, at the end of the second chapter of the "Dialectic", that it is not his purpose to set forth his own views, but rather to collate and epitomize in a single work the opinions of the great ecclesiastical writers who have gone before him.其優點是不會說的原創性，為作者斷言，在去年底的第二章中的"辯證" ，這是不是他的目的，闡明自己的看法，而是整理和縮影，在一個單一的工作安排意見偉大作家教會的人已經在他面前。 A special interest attaches to it for the reason that it is the first attempt at a summa theologica that has come down to us.特別有興趣的重視，它為理由，這是第一次嘗試，在總結theologica表示了將票投給我們。
The "Fountain of Wisdom" is divided into three parts, namely, "Philosophical Chapters" (Kephalaia philosophika), "Concerning Heresy" (peri aipeseon), and "An Exact Exposition of the Orthodox Faith" (Ikdosis akribes tes orthodoxou pisteos). "噴泉的智慧"分為三個部分，即"哲學篇" （ kephalaia philosophika ） ， "關於異端" （圍aipeseon ） ，和"一個準確的論斷，正統信仰" （ ikdosis akribes附加費orthodoxou pisteos ） 。 The title of the first book is somewhat too comprehensive for its contents and consequently is more commonly called "Dialectic".標題的第一本書是有點過分全面為它的內容，因此是較常見的所謂"辯證" 。 With the exception of the fifteen chapters that deal exclusively with logic, it has mostly to do with the ontology of Aristotle.除與15個章節專門論述邏輯，它主要是為了與本體亞里士多德。 It is largely a summary of the Categories of Aristotle with Porphyry's "Isagoge" (Eisagoge eis tas kategorias).它主要是總結了各類亞里士多德與斑岩的" isagoge " （ eisagoge EIS的評審制度kategorias ） 。 It seems to have been John Damascene's purpose to give his readers only such philosophical knowledge as was necessary for understanding the subsequent parts of the "Fountain of Wisdom".它似乎已被約翰大馬士革的目的，讓他的讀者只有這樣的哲學知識作為必要的了解，隨後部分的"噴泉的智慧" 。 For more than one reason the "Dialectic" is a work of unusual interest.原因不止一個"辯證"是一個工作，具有非同尋常的興趣。 In the first place, it is a record of the technical terminology used by the Greek Fathers, not only against the heretics, but also in the exposition of the Faith for the benefit of Christians.擺在首位，這是一個創紀錄的技術所使用的術語是由希臘教父，而不是只針對異教徒，而且在博覽會的信念，為造福光榮任務。 It is interesting, too, for the reason that it is a partial exposition of the "Organon", and the application of its methods to Catholic theology a century before the first Arabic translation of Aristotle made its appearance.有意思的是，也為理由，它是一種部分論述的"歐加農" ，以及運用其方法，以天主教神學的一個世紀前首次阿拉伯語翻譯亞里士多德作出了自己的外貌。 The second part, "Concerning Heresy", is little more than a copy of a similar work by Epiphanius, brought up to date by John Damascene.第二部分， "有關邪" ，是多了一份類似的工作，由epiphanius ，但也帶來了迄今為止由約翰大馬士革。 The author indeed expressly disclaims originality except in the chapters devoted to Islamism, Iconoclasm, and Aposchitae.作者的確明確聲明的原創性，除了在章節專門討論伊斯蘭教， iconoclasm ， aposchitae 。 To the list of eighty heresies that constitute the "Panarion" of Epiphanius, he added twenty heresies that had sprung up since his time.該份名單中的80異端邪說構成" panarion " epiphanius他說，二十一異端邪說了由軟變硬，因為他的時間。 In treating of Islamism he vigorously assails the immoral practices of Mohammed and the corrupt teachings inserted in the Koran to legalize the delinquencies of the prophet.在治療的泛伊斯蘭主義，他大力抨擊不道德的做法，穆罕默德和舞弊教誨插入古蘭經合法化拖欠的先知。 Like Epiphanius, he brings the work to a close with a fervent profession of Faith.像epiphanius ，他帶來的工作，密切與熱切界的信仰。 John's authorship of this book has been challenged, for the reason that the writer, in treating of Arianism, speaks of Arius, who died four centuries before the time of Damascene, as still living and working spiritual ruin among his people.約翰的作者，這本書受到了挑戰，原因是作家，在治療的arianism談arius ，死於4個世紀前的時候，大馬士革，因為仍然生活和工作精神斷送他的人。 The solution of the difficulty is to be found in the fact that John of Damascene did not epitomize the contents of the "Panarion", but copied it verbatim.解決這一困難的是找到一個事實，即約翰的大馬士革並不準確概括內容的" panarion " ，但複製它逐字。 Hence the passage referred to is in the exact words of Epiphanius himself, who was a contemporary of Arius.因此，通過所指的是在精確的話epiphanius自己，是一種當代的arius 。
"Concerning the Orthodox Faith", the third book of the "Fountain of Wisdom", is the most important of John Damascene's writings and one of the most notable works of Christian antiquity. "有關東正教信仰" ，第三本書的"噴泉的智慧" ，是最重要的約翰大馬士革的著作，其中一個最顯著的工程基督教古物。 Its authority has always been great among the theologians of the East and West.它的權威一直是偉大之間的神學家的東部和西部。 Here, again, the author modestly disavows any claim of originality -- any purpose to essay a new exposition of doctrinal truth.在這裡，讓我們再作者虛心disavows任何索賠的原創性-任何目的，以散文一個新的闡述教義真理。 He assigns himself the less pretentious task of collecting in a single work the opinions of the ancient writers scattered through many volumes, and of systematizing and connecting them in a logical whole.他派自己的不足自命不凡的任務是收集在一個單一的工作安排意見的古代作家散落經過很多冊，並系統地整理和連接它們在邏輯上的整體。 It is no small credit to John of Damascus that he was able to give to the Church in the eighth century its first summary of connected theological opinions.這是不小的功勞約翰大馬士革的，他可以給教會在第八世紀的第一次匯總連接神學意見。 At the command of Eugenius III it was rendered into Latin by Burgundio of Pisa, in 1150, shortly before Peter Lombard's "Book of Sentences" appeared.在指揮eugenius三是提供到拉丁語由burgundio的比薩，在1150 ，前不久彼得倫巴第的"書的句子： "出現了。 This translation was used by Peter Lombard and St. Thomas Aquinas, as well as by other theologians, till the Humanists rejected it for a more elegant one.這個翻譯是用彼得倫巴第和聖托馬斯阿奎那，以及其他神學家，到人文主義者拒絕為一個更優雅的一個。 The author follows the same order as does Theodoret of Cyrus in his "Epitome of Christian Doctrine".筆者按照相同的秩序作為是否theodoret居魯士在他的"縮影基督教教義" 。 But, while he imitates the general plan of Theodoret, he does not make use of his method.但是，儘管他模仿總體規劃theodoret ，他不利用他的方法。 He quotes, not only form the pages of Holy Writ, but also from the writings of the Fathers.他尋獲，而不是唯一形式，頁碼神聖令狀，而且還從著作的父親。 As a result, his work is an inexhaustible thesaurus of tradition which became the standard for the great Scholastics who followed.因此，他的工作是取之不竭的詞庫的傳統，而成為標準，為維護社會政治穩定scholastics跟進。 In particular, he draws generously from Gregory of Nazianzus, whose works he seems to have absorbed, from Basil, Gregory of Nyssa, Cyril of Alexandria, Leo the Great, Athanasius, John Chrysostum, and Epiphanius.他特別提請慷慨解囊，從格雷戈里的nazianzus ，其作品，他似乎已被吸收，由羅勒，格雷戈里的nyssa ，西里爾的亞歷山德里亞，利奧偉大， athanasius ，約翰chrysostum ， epiphanius 。 The work is divided into four books.工作分為四個書籍。 This division, however, is an arbitrary one neither contemplated by the author nor justified by the Greek manuscript.這種分歧，但是，是一個任意一個既不所作者，也沒有正當理由的希臘手稿。 It is probably the work of a Latin translator seeking to accommodate it to the style of the four books of Lombard's "Sentences".這大概也是工作的一個拉丁語翻譯求，以容納它的風格四書的倫巴第的"刑期" 。
The first book of "The Orthodox Faith" treats of the essence and existence of God, the Divine nature, and the Trinity.第一本書的"正統信仰"待人的本質和存在的神，其神性，三位一體。 As evidence of the existence of God he cites the concurrence of opinion among those enlightened by Revelation and those who have only the light of reason to guide them.作為證據的上帝存在，他舉了贊同的意見當中，由開明的啟示與那些只有輕的理由，以引導他們。 To the same end he employs the argument drawn from the mutability of created things and that from design.為了同樣的目的，他僱用的說法取自變形的創造的東西，並從設計。 Treating, in the second book, of the physical world, he summarizes all the views of his times, without, however, committing himself to any of them.治療中，在第二本書的物質世界，他概括所有的意見，他那個時代，如果沒有，但他需要向他們任何人。 In the same treatise he discloses a comprehensive knowledge of the astronomy of his day.在同一論文，他公開了一種全面的了解天文的他那一天。 Here, also, place is given to the consideration of the nature of angels and demons, the terrestrial paradise, the properties of human nature, the foreknowledge of God, and predestination.在這裡，此外，取而代之的是給予考慮的性質，天使和魔鬼，陸地樂園，置業者的人性， foreknowledge的神，並且宿命。 Treating of man (c.xxvii), he gives what has been aptly called a "psychology in nuce".治療的男子（ c.xxvii ）時，他給了什麼恰如其分地稱為"心理nuce " 。 Contrary to the teachings of Plotinus, the master of Porphyry, he identifies mind and soul.相反的遺訓普羅提諾，主人的斑岩，他確定了心靈。 In the third book the personality and two-fold nature of Christ are discussed with great ability.在第三本書的個性和2倍的性質，基督是討論與偉大的能力。 This leads up to the consideration of the Monophysite heresy.這導致了以審議該monophysite異端。 In this connexion he deals with Peter the Fuller's addition to the "Trisagion", and combats Anastasius's interpretation of this ancient hymn.在這方面，他與彼得更充分的，除了"詩歌" ，並打擊anastasius的詮釋這個古老的聖歌。 The latter, who was Abbot of the monastery of St. Euthymius in Palestine, referred the "Trisagion" only to the Second Person of the Trinity.後者，誰是住持的修道院聖euthymius在巴勒斯坦，所指的"詩歌"只有以第二人的三位一體。 In his letter "Concerning the Trisagion" John Damascene contends that the hymn applies not to the Son alone, but to each Person of the Blessed Trinity.在他的信： "關於詩歌"約翰大馬士革爭辯說，聖歌適用，不向兒子單獨的，但每個人的祝福三一。 This book also contains a spirited defence of the Blessed Virgin's claim to the title of "Theotokos."這本書還蘊含著昂揚的辯護聖方的要求，以"稱號theotokos " 。 Nestorius is vigorously dealt with for trying to substitute the title of "Mother of Christ" for "Mother of God". nestorius正在積極處理，試圖以標題"母親的基督" ，為"上帝之母" 。 The Scriptures are discussed in the fourth book.聖經討論在第四本書。 In assigning twenty-two books to the Old Testament canon he is treating of the Hebrew, and not the Christian, Canon, as he finds it in a work of Epiphanius, "De ponderibus et mensuris".在分配2002年圖書，以舊約佳能他是治療的希伯來語，而不是基督教，佳能，因為他認定，它在一個工作epiphanius ， "德ponderibus等mensuris " 。 His treatment in this book of the Real Presence is especially satisfactory.他的待遇在這本書的真實存在，尤其是令人滿意的。 The nineteenth chapter contains a powerful plea for the veneration of images.第十九章載有強大的懇求，請求敬仰的圖像。
The treatise, "Against the Jacobites", was written at the request of Peter, Metropolitan of Damascus, who imposed on him the task of reconciling to the Faith the Jacobite bishop.該論文" ，對jacobites " ，是寫在要求的彼得，大都會大馬士革的，他們強加給他的任務是調和，以信仰詹姆斯黨主教。 It is a strong polemic against the Jacobites, as the Monophysites in Syria were called.這是一個強烈的論戰反對jacobites ，由於monophysites在敘利亞被稱為。 He also wrote against the Manicheans and Monothelites.他還寫道：反對manicheans和monothelites 。 The "Booklet Concerning Right Judgment" is little more than a profession of Faith, confirmed by arguments setting forth the mysteries of the Faith, especially the Trinity and the Incarnation. "的小冊子，有關的權利的判決" ，是多專業的信念，證實論點提出的奧秘的信念，尤其是三一和化身。 Though John of Damascus wrote voluminously on the Scriptures, as in the case of so much of his writing, his work bears little of the stamp of originality.雖然約翰大馬士革寫道voluminously對經文的情況一樣，所以他的大部分寫作，他的工作，熊小的郵票的原創性。 His "Select Passages" (Loci Selecti), as he himself admits, are taken largely from the homilies of St. John Chrysostom and appended as commentaries to texts from the Epistles of St. Paul.他的"選擇通道" （基因座selecti ） ，因為他自己也承認，採取主要來自頌歌的聖約翰金口和所附作為評文本，從書信的聖保祿。 The commentary on the Epistles to the Ephesians, Philippians, Colossians, and Thessalonians is taken from Cyril of Alexandria.評論書信向以弗所， philippians ，歌羅西書，並撒羅尼迦取之於西里爾亞歷山大。 The "Sacred Parallels" (Sacra parallela) is a kind of topical concordance, treating principally of God, man, virtues, and vices. "神聖的平行線" （骶parallela ） ，是一種局部的協調一致，治療主要是上帝的人，品德，和虎鉗。
Under the general title of "Homilies" he wrote fourteen discourses.根據一般的標題"頌歌" ，他寫道14論述。 The sermon on the Transfiguration, which Lequien asserts was delivered in the church on Mt. Tabor, is of more than usual excellence.布道就變形，其中勒基安斷言，地點是在教堂山塔伯爾是更較平日表現卓越。 It is characterized by dramatic eloquence, vivid description, and a wealth of imagery.它的特點是戲劇性的口才，生動的描述，以及豐富的意象。 In it he discourses on his favorite topic, the twofold nature of Christ, quotes the classic text of Scripture in testimony of the primacy of Peter, and witnesses the Catholic doctrine of sacramental Penance.它在他的論述，他最喜歡的話題，有兩個方面的性質，基督，行情經典文本的經文在證詞中的首要地位，彼得和證人天主教教義的聖事懺悔。 In his sermon on Holy Saturday he descants on the Easter duty and on the Real Presence.在他的講道中對聖週六他descants對復活節的責任和對現實的存在。 The Annunciation is the text of a sermon, now extant only in a Latin version of an Arabic text, in which he attributes various blessings to the intercession of the Blessed Virgin.該annunciation是純文字的布道，目前現存的唯一一個拉丁語版本的阿拉伯語文本中，在他的屬性不同的祝福，向干涉的小聖。 The second of his three sermons on the Assumption is especially notable for its detailed account of the translation of the body of the Blessed Virgin into heaven, an account, he avers, that is based on the most reliable and ancient tradition.第二次，他的三個說教就假設是特別顯著，為它詳細敘述了翻譯的屍體聖方進入天堂，一個帳戶，他說，這是基於最可靠和最古老的傳統。 Both Liddledale and Neale regard John of Damascus as the prince of Greek hymnodists.雙方liddledale和方面處於同一水平的約翰大馬士革作為王子的希臘語hymnodists 。 His hymns are contained in the "Carmina" of the Lequien edition.他的聖詩，載於" carmina "的勒基安版。 The "canons" on the Nativity, Epiphany, and Pentecost are written in iambic trimeters. "大砲"就nativity ，頓悟，和五旬節，是寫在iambic trimeters 。 Three of his hymns have become widely known and admired in their English version -- "Those eternal bowers", "Come ye faithful raise the strain", and "Tis the Day of Resurrection".他的三名聖詩，已成為家喻戶曉的和令人欽佩的，在其中文版-"那些永恆鮑爾斯" ， "你們都來忠實地提高應變" ， "運輸資訊系統的復活的日子" 。 The most famous of the "canons" is that on Easter.最有名的"大砲" ，是復活節。 It is a song of triumph and thanksgiving -- the "Te Deum" of the Greek Church.這是一首歌，凱旋門及感恩節-"特d eum"的希臘教會。 It is a traditional opinion, lately controverted, that John Damascene composed the "Octoëchos", which contains the liturgical hymns used by the Greek Church in its Sunday services.這是一個傳統的觀點，最近controverted ，約翰大馬士革組成的" octoëchos " ，其中載有禮儀聖歌，由希臘教會在其週日服務。 Gerbet, in his "History of Sacred Music", credits him with doing for the East what Gregory the Great accomplished for the West -- substitution of notes and other musical characters for the letters of the alphabet to indicate musical quantities. gerbet ，在他的"歷史的神聖音樂" ，學分與他做為東什麼格里高利的偉大成就，為西-替代債券和其他音樂字字母的英文字母，以表明音樂數量。 It is certain he adapted choral music to the purposes of the Liturgy.這是肯定地說，他改編的合唱音樂作品的宗旨禮儀。
Among the several works that are dubiously attributed to John Damascene the most important is the romance entitled "Barlaam and Josaphat".其中幾項工程，是dubiously歸功於約翰大馬士革最重要的是浪漫題為" barlaam及約薩法特" 。 Throughout the Middle Ages it enjoyed the widest popularity in all languages.在整個中世紀，它得到了廣泛的普及，在所有語言。 It is not regarded as authentic by Lequien, and the discovery of a Syriac version of the "Apology of Aristides" shows that what amounts to sixteen printed pages of it was taken directly from Aristides.它不會被視為正宗的，由勒基安，並發現一具敘利亞文版的"道歉的阿里斯蒂德"表明了相當於16個印刷頁，它是直接取自阿里斯蒂德。 The panegyric of St. Barbara, while accepted as genuine by Lequien, is rejected by many others.該panegyric的聖巴巴拉，而被接受為真正由勒基安，是否決了許多其他問題。 The treatise entitled "Concerning those who have died in the Faith" is rejected as spurious by Francisco Suárez, Bellarmine, and Lequien, not only on account of its doctrinal discrepancies, but for its fabulous character as well.該論文題為"關於那些死在誠信"是否決，因為雜散由弗朗西斯科蘇亞雷斯bellarmine ，勒基安，不僅考慮到它的教義不符，但其豐富的性格。 The first Greek edition of any of the works of John Damascene was that of the "Exact Exposition of the Orthodox Faith" brought out at Verona (1531) under the auspices of John Matthew Gibertus, Bishop of Verona.第一個希臘版的任何一項工程的約翰大馬士革是一個證明， "精確地闡述了東正教信仰"帶出了在維羅納（ 1531年）的主持下，約翰馬修gibertus ，主教維羅納。 Another Greek edition of the same work was published at Moldavia (1715) by John Epnesinus.另一個希臘版同樣的工作，發表在摩爾達維亞（ 1715 ） ，由約翰epnesinus 。 It was also printed in a Latin edition at Paris (1507), by James Faber.這也是印在拉美版在巴黎（ 1507 ） ，由詹姆斯的Faber 。 Henry Gravius, OP, published a Latin edition at Cologne (1546) which contained the following works: "Dialectic", "Elementary and Dogmatic Instruction", "Concerning the two Wills and Operations", and "Concerning Heresy".亨利gravius ，作品，出版了一本拉丁語版在科隆（ 1546 ） ，其中載有下列著作： "辯證" ， "初等和教條式的教學" ， "關於這兩個意志和行動" ，以及"關於異端" 。 A Greek-Latin edition with an introduction by Mark Hopper made its appearance at Basle (1548).希臘-拉丁語版介紹了由Mark漏斗作出了自己的外貌，在巴塞爾（ 1548 ） 。 A similar edition, but much more complete was published at the same place in 1575.類似的版本，但還有很多更完整的出版，在同一地點，在1575年。 Another Latin edition, constituting a partial collection of the author's works is that by Michael Lequien,OP, published at Paris (1712) and Venice (1748).另一個拉丁語版本，構成了一個局部收集了作者的作品，是由Michael勒基安，作品刊登在巴黎（ 1712 ）和威尼斯（ 1748 ） 。 To the reprint of this edition, PG, XCIV-XCVI (Paris, 1864), Migne has added a supplement of works attributed by some to the authorship of John Damascene.向重印版，編號， xciv - xcvi （巴黎， 1864年） ，米涅增加了一項補充的工程歸因於部分是向作者約翰大馬士革。
Publication information Written by John B. O'Connor.出版信息撰稿年11月，奧康納。 Transcribed by Anthony A. Killeen.轉錄由Anthony甲killeen 。 In Memory of Fr.在記憶的神父。 Cyril Power, SJ The Catholic Encyclopedia, Volume VIII.西里爾電力，律政司司長天主教百科全書，音量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, STD, Censor.人頭馬lafort ，性病，檢查員。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +約翰farley樞機主教，大主教紐約
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