Edited with Notes Gathered from the Writings of the Greatest Scholars編輯與註釋，從收集到的著作中最偉大的學者
by Henry R. Percival, MA, DD由亨利傳譯波斯富街，馬，房屋署副署長
The Second Ecumenical Council, which was also the First Council of Constantinople, in 381 AD, condemned a number of competing concepts regarding Christianity.第二合一會，而這也是第一屆理事會君士坦丁堡，在381個廣告中，譴責了一些競合的觀念，對於基督教。 This following discussion is excerpted from the full BELIEVE presentation of that Council.在此之前討論的是摘自充分相信陳述該會。
In treating of these heresies I shall invert the order of the canon, and shall speak of the Macedonian and Apollinarian heresies first, as being most nearly connected with the object for which the Constantinopolitan Synod was assembled.在治療這些邪說的，我會倒置秩序的佳能公司，並應講，馬其頓和apollinarian異端邪說第一，被認為最近與對象，其中constantinopolitan主教被組裝。
(Wm. Bright, DD, St. Leo on the Incarnation, pp. 213 et seqq.) （ wm.光明，副署長，聖利奧就化身，第213等seqq ） 。
The Semi-Arian party in the fourth century attempted to steer a middle course between calling the Son Consubstantial and calling him a creature.半阿里安黨在第四世紀試圖引導中道之間呼喚著兒子consubstantial和稱他是受造物。 Their position, indeed, was untenable, but several persisted in clinging to it; and it was adopted by Macedonius, who occupied the see of Constantinople.他們的立場，事實上，是站不住腳的，但是有幾個堅持抱住它，並且通過了macedonius ，誰佔領了見的君士坦丁堡。 It was through their adoption of a more reverential language about the Son than had been used by the old Arians, that what is called the Macedonian heresy showed itself.它是通過其採用更reverential語言對兒子比已使用的舊arians ，即是所謂馬其頓異端顯示本身。 Arianism had spoken both of the Son and the Holy Spirit as creatures. arianism曾發言的兩個兒子和聖靈作為海洋生物。 The Macedonians, rising up out of Semi-Arianism, gradually reached the Church's belief as to the uncreated majesty of the Son, even if they retained their objection to the homoousion as a formula.馬其頓人，上升了半arianism ，逐漸達成了教會的信仰，向uncreated陛下的兒子，即使他們保留了自己的反對把homoousion作為一個公式。 But having, in their previously Semi-Arian position, refused to extend their own "homoiousion" to the Holy Spirit, they afterwards persisted in regarding him as "external to the one indivisible Godhead," Newman's Arians, p.話雖如此，在他們先前半阿里安立場，拒絕延長自己的" homoiousion "聖靈，他們事後堅持把他作為"外部向一個不可分割的神的源頭， "紐曼的arians頁 226; or as Tillemont says (Mém. vi., 527), "the denial of the divinity of the Holy Spirit was at last their capital or only error." 226 ;或者作為蒂耶蒙說（ mém.六， 527 ） ， "否定神的聖靈，是在去年其資本或只有錯誤" 。 St. Athanasius, while an exile under Constantius for the second time, "heard with pain," as he says (Ep. i. ad Serap., 1) that "some who had left the Arians from disgust at their blasphemy against the Son of God, yet called the Spirit a creature, and one of the ministering spirits, differing only in degree from the Angels:" and soon afterwards, in 362, the Council of Alexandria condemned the notion that the Spirit was a creature, as being "no true avoidance of the detestable Arian heresy."聖athanasius ，而流亡constantius下，為第二次的時候， "聽說與疼痛， "他說， （ ep.一專案小型企業研究資助計劃， 1 ）說： "有些人已經離開arians由厭其褻瀆之子上帝的，但所謂的精神受造物，其中的服事神，不同的只是程度上從天使說： "不久之後，在362個，安理會的亞歷山大譴責概念，即精神，是一個受造物，為"不會有真正的避免了可恨的阿里安邪" 。 See "Later Treatises of St. Athanasius," p.見" ，後來論文聖athanasius ， "頁 5. 5 。 Athanasius insisted that the Nicene Fathers, although silent on the nature of the Holy Spirit, had by implication ranked him with the Father and the Son as an object of belief (ad Afros, 11). athanasius堅持認為nicene父親，雖然沉默，就什麼性質的聖靈，曾暗示排他與父親和兒子作為對象的信念（公元afros ， 11 ） 。 After the death of St. Athanasius, the new heresy was rejected on behalf of the West by Pope Damasus, who declared the Spirit to be truly and properly from the Father (as the Son from the Divine substance) and very God, "omnia posse et omnia nosse, et ubique esse," coequal and adorable (Mansi, iii., 483).去世後，聖athanasius ，新的異端被駁回代表西方教皇達瑪蘇，世衛組織宣布的精神，才能真正妥善來自父親（因為兒子從神的物質） ，並很神" ， OMNIA公司波塞等OMNIA公司nosse等ubique本質， " coequal和可愛（曼西，三， 483 ） 。 The Illyrian bishops also, in 374, wrote to the bishops of Asia Minor, affirming the consubstantiality of the Three Divine Persons (Theodoret, HE, iv., 9).該illyrian主教另外，在374名，寫信給主教的小亞細亞，申明consubstantiality的三大神聖的人（ theodoret他本人，四，九日） 。 St. Basil wrote his De Spiritu Sancto in the same sense (see Swete, Early History of the Doctrine of the Holy Spirit, pp. 58, 67), and in order to vindicate this truth against the Pneumatomachi, as the Macedonians were called by the Catholics, the Constantinopolitan recension of the Nicene Creed added the words, "the Lord and the Life-giver, proceeding from the Father, with the Father and the Son worshipped and glorified" etc., which had already formed part of local Creeds in the East.聖羅勒寫他的德spiritu sancto在同樣的意義（見swete ，早期歷史的中庸之道聖靈，第58 ，第67 ） ，並為了證明這個真理對pneumatomachi ，由於馬其頓人，被稱為由天主教徒， constantinopolitan recension的尼西亞加了一句話： "上帝和生命的賜予者，從父親，與父親及兒子崇拜和歌頌"等，這已形成了部分地方信條在東部地區。
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Apollinaris was the first to apply the results of the Nicene controversy to Christology proper, and to call the attention of the Church to the psychical and pneumatic element in the humanity of Christ; but in his zeal for the true deity of Christ, and fear of a double personality, he fell into the error of a partial denial of his true humanity.亞坡理納是第一家提出申請的結果，該nicene爭議christology正確的，並呼籲注意教會的心理和氣動元件，在人類的基督，但他一心為真神基督的，而且害怕雙重人格，他落入錯誤的部分否定了真正的人性。 Adopting the psychological trichotomy of Plato (soma psuche, pneuma), for which he quoted 1.採用心理三分法柏拉圖（體psuche ， pneuma ） ，在這方面，他引述1 。 Thess.帖。 v. 23 and Gal.五， 23和GAL 。 v. 17, he attributed to Christ a human body (soma) and a human soul (the psuche alogos, the anima animans which man has in common with the animal), but not a rational spirit (nous, pneuma, psuche logike, anima rationalis,) and put in the place of the latter the divine Logos.五， 17日，他歸因於基督人體（體）和一個人的靈魂（ psuche alogos ，動物animans這名男子已在共同與動物） ，而不是一個理性的精神（理性， pneuma ， psuche logike ，動物rationalis ） ，並在犯罪地點，後者是神聖的標誌。 In opposition to the idea of a mere connection of the Logos with the man Jesus, he wished to secure an organic unity of the two, and so a true incarnation; but he sought this at the expense of the most important constituent of man.反對的想法僅僅方面的標識與該男子的耶穌，他想安全是一個有機統一的兩個，因此，一個真正的化身，但他要求這樣做犧牲的最重要組成部分的人。 He reached only a Theos sarkophoros as Nestorianism only an anthropos theophoros instead of the proper theandrotos .他只是一個theos sarkophoros作為景教只是一個anthropos theophoros不是正確theandrotos 。 He appealed to the fact that the Scripture says, "the Word was made flesh"--not spirit; "God was manifest in the flesh" etc. To which Gregory Nazianzen justly replied that in these passages the term sarx was used by synecdoche for the whole human nature.他呼籲事實，那就是經文中說， "這個詞了，肉中刺" -而不是精神; "上帝主要表現在，肉中刺"等，其中格雷戈里n azianzen理直氣壯地回答說，在這些通道的任期扎爾克斯被用為喻整個人類的天性。 In this way Apollinaris established so close a connection of the Logos with human flesh, that all the divine attributes were transferred to the human nature, and all the human attributes to the divine, and the two merged in one nature in Christ.這樣，亞坡理納建立緊密連接的標識與人的肉體，一切神聖的屬性被轉移到人的本質，和所有人類的屬性，以神聖的，而且兩國合併在一個自然在基督裡。 Hence he could speak of a crucifixion of the Logos, and a worship of his flesh.因此，他能夠講一個十字架上的標識，並崇拜他的血和肉。 He made Christ a middle being between God and man, in whom, as it were, one part divine and two parts human were fused in the unity of a new nature.他基督中間被人與上帝的，在其中，因為這名，其中一部分神聖的兩部分人融合在統一的一個新的性質。 He even ventured to adduce created analogies, such as the mule, midway between the horse and the ass; the grey colour, a mixture of white and black; and spring, in distinction from winter and summer.他甚至嘗試改變主意，創造了類比，像騾子中間，馬和驢;灰色膚色，混合白色和黑色;春天，在區分，從冬季和夏季。 Christ, said he, is neither whole man, nor God, but a mixture (mixis) of God and man.基督，他說，既不是完整的人，也不是神，而是一種混合物（ mixis ）的人與上帝。 On the other hand, he regarded the orthodox view of a union of full humanity with a full divinity in one person--of two wholes in one whole--as an absurdity.在另一方面，他認為，東正教鑑於工會的充分人性與神性，充分集中於一人-兩w holes在一個整體-作為一個荒謬。 He called the result of this construction anthropotheos , a sort of monstrosity, which he put in the same category with the mythological figure of the Minotaur.他所謂的結果，這方面的建設anthropotheos ，一類的怪物，而他提出的在同一類與神話人物的彌諾陶。 But the Apollinarian idea of the union of the Logos with a truncated human nature might be itself more justly compared with this monster.但apollinarian構思聯盟的標識，以截斷人的本性，可能本身更理直氣壯地與此相對怪物。 Starting from the Nicene homoousion as to the Logos, but denying the completeness of Christ's humanity, he met Arianism half-way, which likewise put the divine Logos in the place of the human spirit in Christ.從nicene homoousion以標識的，但不可否認的完整性基督的人性，他會見了arianism中途宿舍，同樣把神聖的標誌，在該地方的人文精神，在基督。 But he strongly asserted his unchangeableness, while Arians taught his changeableness (treptotes).但他堅決地斷言他的unchangeableness ，而arians教導他的changeableness （ treptotes ） 。
The faith of the Church revolted against such a mutilated and stunted humanity of Christ which necessarily involved also a merely partial redemption.信仰的教會反抗，對這樣一個殘破矮小的人類基督的，其中必然牽涉到還只是一個局部的贖回權。 The incarnation is an assumption of the entire human nature, sin only excluded.化身，是一個假設的，整個人的本性，單只排除在外。 The ensarkosis is enanthropesis.該ensarkosis是enanthropesis 。 To be a full and complete Redeemer, Christ must be a perfect man (teleios anthropos).是一個充分和完全的救贖主，基督必須是一個完美的男人（ teleios anthropos ） 。 The spirit or rational soul is the most important element in man, his crowning glory, the seat of intelligence and freedom, and needs redemption as well as the soul and the body; for sin has entered and corrupted all the faculties.精神或理性的靈魂，是最重要的一環男子，其至高無上的榮耀，所在地的情報和自由，需要贖回以及靈魂和身體為單已進入敗壞了所有院系。
In the sentence immediately preceding the above Dr. Scruff remarks "but the peculiar Christology of Apollinaris has reappeared from time to time in a modified shape, as isolated theological opinion."在服刑前，上述博士scruff言論" ，但奇怪的christology的亞坡理納已經再現不時在修飾形狀，作為孤立的神學思想建設的意見" 。 No doubt Dr. Schaff had in mind the fathers of the so-called "Kenoticism" of to-day, Gess and Ebrard, who teach, unless they have been misunderstood, that the incarnate Son had no human intellect or rational soul (nous) but that the divine personality took its place, by being changed into it.毫無疑問，博士schaff已牢記父親的那些所謂" kenoticism " ，以天， gess和ebrard ，誰教，除非他們已經被人誤解，認為肉身的兒子已沒有人的智力或理性的靈魂（理性）但這種神聖的人格了其位置，由正變而為。 By this last modification, they claim to escape from the taint of the Apollinarian heresy.這一次修改，他們聲稱要脫離污點的apollinarian異端。 [229] [ 229 ]
"The Eunomians or Anomoeans." " eunomians或anomoeans " 。 These were the ultra-Arians, who carried to its legitimate issue the original Arian denial of the eternity and uncreatedness of the Son, while they further rejected what Arius had affirmed as to the essential mysteriousness of the Divine nature (Soc., HE, iv., 7; comp. Athan., De Synod., 15).這些都是超arians ，他們進行了其合法問題，原阿里安否認對永恆和uncreatedness的兒子，而他們又拒絕了什麼arius首先充分肯定了以基本mysteriousness的神性（ soc. ，他在四。 7分;可比。 athan ，德主教， 15歲） 。 Their founder was Aëtius, the most versatile of theological adventurers (cf. Athan., De Synod., 31; Soc., HE, ii., 45; and see a summary of his career in Newman's Arians, p. 347); but their leader at the time of the Council was the daring and indefatigable Eunomius (for whose personal characteristics, see his admirer Philostorgius, x., 6).其創始人是aëtius ，最多才多藝的神學冒險家（參見athan ，德主教， 31人; SoC的，他在二， 45個;見的總結他的職業生涯，在紐曼的arians ，頁347 ） ，但其領袖人物的時候，理事會是勇敢和不知疲倦eunomius （供其個人特徵，再看到他的崇拜者philostorgius ，十，六） 。 He, too, had gone through many vicissitudes from his first employment as the secretary of Aëtius, and his ordination as deacon by Eudoxius; as bishop of Cyzicus, he had been lured into a disclosure of his true sentiments, and then denounced as a heretic (Theod., HE, ii., 29); with Aëtius he had openly separated from Eudoxius as a disingenuous time-server, and had gone into retirement at Chalcedon (Philostorg., ix., 4).他也經歷了許多滄桑，從他的第一次就業為秘書aëtius ，他的排序為執事由eudoxius ;主教基齊庫斯，他被誘騙到一個披露他的真實感情，然後指責為邪教（ theod. ，他在二， 29 ） ; aëtius他已公開脫離eudoxius作為一個虛偽的時間服務器，並已納入退休chalcedon （ philostorg. ，九， 4 ） 。 The distinctive formula of his adherents was the "Anomoion."獨特配方的他的信徒，是" anomoion " 。 The Son, they said, was not "like to the Father in essence"; even to call him simply "like" was to obscure the fact that he was simply a creature, and, as such, "unlike" to his Creator.兒子，他們說，是不是"想爸爸在本質" ，甚至稱他是簡單的"喜歡"是為了掩蓋事實，即他只是一個受造物，而且象這樣的， "不像" ，以他的創造者。 In other words, they thought the Semi-Arian "homoiousion" little better than the Catholic "homoousion": the "homoion" of the more "respectable" Arians represented in their eyes an ignoble reticence; the plain truth, however it might shock devout prejudice, must be put into words which would bar all misunderstanding: the Son might be called "God," but in a sense merely titular, so as to leave an impassable gulf between him and the uncreated Godhead (see Eunomius's Exposition in Valesius's note on Soc., HE, v., 10).或者換句話說，他們認為半阿里安" homoiousion "略優於天主教" homoousion "明確規定： " homoion "的更"尊貴" arians代表，在他們眼中是一個卑鄙無恥的沉默;實話，辦實事，但它可能休克虔誠偏見，必須付諸換句話說，這將阻止所有的誤會：兒子可能被稱為"上帝" ，但在某種意義上說只是名義上的，以便讓一個不可逾越的鴻溝，他和uncreated神的源頭（見eunomius的世界博覽會valesius的注記SoC的，他在五， 10 ） 。 Compare Basil (Epist., 233, and his work against Eunomius), and Epiphanius (Hær., 76).比較羅勒（ epist. ， 233 ，他的工作對eunomius ） ，並epiphanius （ hær. ， 76 ） 。
"The Arians or Eudoxians." " arians或eudoxians " 。 By these are meant the ordinary Arians of the period, or, as they may be called, the Acacian party, directed for several years by the essentially worldly and unconscientious Eudoxius.這些都意味著普通arians的時期，或者，因為它們可能被要求， acacian黨，導演了好幾年，由基本上是世俗化和unconscientious eudoxius 。 His real sympathies were with the Anomoeans (see Tillemont, Mémoires, vi., 423, and compare his profane speech recorded by Socrates, HE, ii., 43): but, as a bishop of Constantinople, he felt it necessary to discourage them, and to abide by the vague formula invented by Acacius of Cæsarea, which described the Son as "like to the Father," without saying whether this likeness was supposed to be more than moral (cf. Newman, Arians, p. 317), so that the practical effect of this "homoion" was to prepare the way for that very Anomoeanism which its maintainers were ready for political purposes to disown.其真正的同情人與anomoeans （見蒂耶蒙，為本，六， 423人，並比較其褻瀆講話記錄的蘇格拉底，他在二， 43 ） ：但是，作為一個教區主教君士坦丁堡，他覺得有必要，以阻止他們，並遵守由模糊公式發明acacius的cæsarea ，其中介紹了兒子的"想爸爸， "沒有說，這是否似的本來是要多於道德（參見紐曼， arians ，頁317 ）所以說，實際的效果這個" homoion " ，是準備方式很anomoeanism其維護人員隨時準備為政治目的，以不承認。
"The Sabellians," whose theory is traceable to Noetus and Praxeas in the latter part of the second century: they regarded the Son and the Holy Spirit as aspects and modes of, or as emanations from, the One Person of the Father (see Newman's Arians, pp. 120 et seqq.). " sabellians " ，其理論是有跡可循，以noetus和praxeas在後者的一部分，在公元二世紀：他們把聖子與聖靈的作為方面和方式，或作為emanations從，一人的父親（見紐曼arians ，第120等seqq ） 。 Such a view tended directly to dissolve Christian belief in the Trinity and in the Incarnation (Vide Wilberforce, Incarnation, pp. 112, 197).這種看法往往直接解散基督教信仰是在三一和中化身（參看威爾伯福斯，化身，第112 ， 197 ） 。 Hence the gentle Dionysius of Alexandria characterised it in severe terms as involving "blasphemy, unbelief, and irreverence, towards the Father, the Son, and the Holy Spirit" (Euseb., HE, vii.. 6).因此，狄奧尼修斯溫柔的亞歷山德里亞的特點是它在嚴峻的條款涉及"褻瀆的，不信者，並irreverence ，對父親，兒子，和聖靈" （ euseb. ，他以七.. 6 ） 。 Hence the deep repugnance which it excited, and the facility with which the imputation of "Sabellianizing" could be utilised by the Arians against maintainers of the Consubstantiality (Hilary, De Trinit., iv., 4; De Synod., 68; Fragm., 11; Basil, Epist., 189, 2).因此，深為厭惡它興奮，並設施與歸責的" sabellianizing " ，可以運用所arians對維護人員的consubstantiality （希拉蕊，德trinit ，四，四;德主教， 68個;片段。 11人;羅勒， epist ， 189 ， 2 ） 。 No organized Sabellian sect was in existence at the date of this anathema: but Sabellian ideas were "in the air," and St. Basil could speak of a revival of this old misbelief (Epist., 126).沒有有組織sabellian節是存在於本詛咒：但sabellian想法， "在空中， "和聖羅勒可以發言的復興這個老misbelief （ epist. ， 126 ） 。 We find it again asserted by Chilperic I., King of Neustria, in the latter part of the sixth century (Greg. Turon., Hist. Fr., v., 45).我們再次找到它斷言希爾佩里克一，王neustria ，在後者的一部分，六世紀（ greg. turon ，歷史。神父，五， 45 ） 。
"The Marcellians," called after Marcellus bishop of Ancyra, who was persistently denounced not only by the Arianizers, but by St. Basil, and for a time, at least, suspected by St. Athanasius (Vide Epiphan., Hær., 72, 4) as one who held notions akin to Sabellianism, and fatal to a true belief in the Divine Sonship and the Incarnation. " marcellians ， "所謂後marcellus主教安該拉，他堅持退出，不但由arianizers ，而是由聖羅勒，和今後一個時期，至少是懷疑聖athanasius （參看epiphan ， hær ， 72 ， 4 ）指一個人舉行了類似的概念，以sabellianism ，並且致命，以一個真實的信念，在神聖的sonship和化身。 The theory ascribed to him was that the Logos was an impersonal Divine power, immanent from eternity in God, but issuing from him in the act of creation, and entering at last into relations with the human person of Jesus, who thus became God's Son.理論歸功於他說，標識是一種非人格的神聖權力，從內在永恆的上帝，但發行，由他在該法中的創作，並進入最後到關係人的耶穌，因此成了上帝的兒子。 But this expansion of the original divine unity would be followed by a "contraction," when the Logos would retire from Jesus, and God would again be all in all.但這種擴張的原神統一將隨後進行了"收縮" ，當標識將退休，由耶穌，上帝將再次歸根究柢。 Some nine years before the council, Marcellus, then in extreme old age, had sent his deacon Eugenius to St. Athanasius, with a written confession of faith, quite orthodox as to the eternity of the Trinity, and the identity of the Logos with a pre-existing and personal Son, although not verbally explicit as to the permanence of Christ's "kingdom,"--the point insisted on in one of the Epiphanian-Constantinopolitan additions to the Creed (Montfaucon, Collect. Nov., ii., 1).一些九年前會， marcellus ，那麼，在極端年老時，曾派遣他的執事eugenius聖athanasius ，提交一份書面供詞的信念，相當正統的，以該永恆的三位一體，和身份標識與原先存在的和個人的兒子，雖然在口頭上不明確，以永久有效基督的"王國" -這點堅持，就在其中的e piphanian- c onstantinopolitan增補本信條（ m ontfaucon，收集。 1 1月，二， 1 ） 。 The question whether Marcellus was personally heterodox--ie whether the extracts from his treatise, made by his adversary Eusebius of Cæsarea, give a fair account of his real views--has been answered unfavourably by some writers, as Newman (Athanasian Treatises, ii., 200, ed. 2), and Döllinger (Hippolytus and Callistus, p. 217, ET p. 201), while others, like Neale, think that "charity and truth" suggest his "acquittal" (Hist. Patr. Antioch., p. 106).問題是否marcellus親自非正統-即是否提取物從他的論文，發了言，他的對手尤西比烏斯的c æsarea，給一個公平的交代他的真實看法-已回答比不上一些作家，作為紐曼（亞他那修信經論文，二， 200 ，海關2 ） ，並döllinger （ hippolytus和callistus ，第217頁，等第201頁） ，而其他國家，像處於同一水平，認為"慈善與真理" ，建議他的"無罪釋放" （ hist. patr 。安提，第106頁） 。 Montfaucon thinks that his written statements might be favourably interpreted, but that his oral statements must have given ground for suspicion. montfaucon認為他的書面發言，可能是毫不遜色的解釋，但他的口頭陳述必須有鑑於理由懷疑態度。
"The Photinians," or followers of Marcellus's disciple Photinus, bishop of Sirmium, the ready-witted and pertinacious disputant whom four successive synods condemned before he could be got rid of, by State power, in ad 351. " photinians " ，或者追隨者marcellus的弟子photinus ，主教錫爾繆姆，隨時機智和頑固性disputant ，其中連續4次主教會議的譴責，才可以被整肅的，由國家政權的高度，在公元351 。 (See St. Athanasius's Historical Writings, Introd. p. lxxxix.) In his representation of the "Marcellian" theology, he laid special stress on its Christological position--that Jesus, on whom the Logos rested with exceptional fulness, was a mere man. （見聖athanasius的歷史著作， introd 。 lxxxix頁） ，在他任職的" marcellian "神學的，他特別強調了對基督論的立場-即耶穌，其中標識在於特殊f ulness，是一個純粹男子。 See Athanasius, De Synodis, 26, 27, for two creeds in which Photinianism is censured; also Soc.見athanasius ，德synodis ， 26 ， 27 ，為兩個信條，其中photinianism是非難，也SoC的。 HE ii., 18, 29, 30; vii., 32.他二， 18 ， 29 ， 30 ;七， 32 。 There is an obvious affinity between it and the "Samosatene" or Paulionist theory.有一個明顯的親和關係，它和" samosatene "或paulionist理論。
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