The Council of Ephesus (431), the third ecumenical council of the Christian church was significant for its dogmatic decrees on the position of the Virgin Mary in the celestial hierarchy and on the nature of the incarnation of Jesus Christ.エフェソスの評議会（ 431 ） 、第3のキリスト教教会協議会エキュメニカルためには重要な位置をして、独断的な令は、聖母マリアには、天の階層とは、イエスキリストの性質の権化。 It was convened by the Eastern Roman Emperor Theodosius II with the approval of Pope Celestine I in order to respond to the teachings of Nestorius that Mary be considered only the "mother of Christ" and not the "mother of God" (see Nestorianism).招集されることがテオドシウス2世東ローマ帝国皇帝が法王の承認を得てセレスタインに対応するためには私の教えnestoriusメアリーと見なされることにのみ、 "キリストの母"ではなく、 "神の母" （ nestorianismを参照してください） 。 After lengthy debates continuing even after the end of the council, the pope's representative, Cyril of Alexandria, reached an accord in which the appellation "mother of God," formally decreed by the council, was accepted by all.長期にわたる議論の後も継続的に協議会終了後、法王の担当者には、シリルアレクサンドリアのは、合意に達したの名称で、 "神の母は、 "理事会で正式に定められた、すべて承認された。 The council also refined the dogma on the human and divine aspects of Jesus, now declared to be of two separate natures though perfectly united in Christ.洗練された理事会でも、その教義は、人間と神の側面に、イエスは、今すぐ宣言して2つの別々の性質にかかわらず、キリストユナイテッド完璧です。
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Ephesus was the capital of proconsular Asia, which was the western part of Asia Minor.地方総督のエフェソスはアジアの首都、これは、小アジア西部です。 It was colonized principally from Athens.それは主として植民地アテネからです。 In the time of the Romans it bore the title of "the first and greatest metropolis of Asia."ローマ人への手紙のときにはそれ口径のタイトルが"と、最初のアジア最大のメトロポリスです。 " It was distinguished for the Temple of Diana (qv), who there had her chief shrine; and for its theatre, which was the largest in the world, capable of containing 50,000 spectators.それは、著名な寺のダイアナ（ qv ） 、そこが彼女たちのチーフ神社;とその劇場では、世界最大規模で、観客50000能力が含まれています。 It was, like all ancient theatres, open to the sky.それは、すべての古代劇場のように、空をオープンしています。 Here were exhibited the fights of wild beasts and of men with beasts.ここに展示された野生動物たちのけんかや獣の男性がいる。 (Comp. 1 Cor. 4:9; 9:24, 25; 15:32.) Many Jews took up their residence in this city, and here the seeds of the gospel were sown immediately after Pentecost (Acts 2:9; 6:9). （ comp. 1うわっ。 4時09分、 9時24分、 25 ;午後3時32分です。 ）多くのユダヤ人がこの都市に居住して、そしてここでは、種子の作付面積の直後に福音ペンテコステ（ 2時09行為; 6 ： 9 ） 。
At the close of his second missionary journey (about AD 51), when Paul was returning from Greece to Syria (18:18-21), he first visited this city. 2番目に近いのは、彼の宣教の旅（約51の広告）は、ギリシャからの復帰時には、シリアポール（ 18:18-21 ） 、彼は最初にこの街を訪れています。 He remained, however, for only a short time, as he was hastening to keep the feast, probably of Pentecost, at Jerusalem; but he left Aquila and Priscilla behind him to carry on the work of spreading the gospel.彼は、しかし、ほんの短い時間のために、彼は急いでごちそうを保つのは、おそらく、聖霊降臨日、エルサレム;しかし、彼の左アクイラとプリシラ後ろ手にして仕事を運ぶの福音広がっている。 During his third missionary journey Paul reached Ephesus from the "upper coasts" (Acts 19:1), ie, from the inland parts of Asia Minor, and tarried here for about three years; and so successful and abundant were his labours that "all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks" (19:10).期間中、 3番目のポールに達したエペソからの宣教師の旅"アッパー海岸" （ 19時01行為）は、すなわち、内陸の部分から小アジア、そしてここでは約3年間滞在;そして今は彼の成功と豊富な労働は、 "すべての彼らが住んで、アジアの主イエスの言葉を聞いたのは、ユダヤ人とギリシアの両方" （ 19時10分） 。 Probably during this period the seven churches of the Apocalypse were founded, not by Paul's personal labours, but by missionaries whom he may have sent out from Ephesus, and by the influence of converts returning to their homes.おそらく、この期間中に設立された7つの教会の黙示録、パウロの個人的な労働ではなく、誰でも彼宣教師によって送られる可能性があるからエフェソス、影響力に変換されると、自宅に戻っています。
On his return from his journey, Paul touched at Miletus, some 30 miles south of Ephesus (Acts 20:15), and sending for the presbyters of Ephesus to meet him there, he delivered to them that touching farewell charge which is recorded in Acts 20:18-35.彼の旅から帰国して、ポールに触れたミレトスでは、いくつかの南三十マイルエペソ（行為20:15 ） 、および送信するためのエフェソスpresbyters彼に会うが、彼は配達をして別れを告げることに触れる行為電荷が記録され20:18-35 。 Ephesus is not again mentioned till near the close of Paul's life, when he writes to Timothy exhorting him to "abide still at Ephesus" (1 Tim. 1:3).エペソ再び言及ではないのポールを閉じるまでの人生の近くには、書き込みをしたときのティモシーexhorting彼に"まだエフェソスに従う" （ 1ティム。 1時03分） 。 Two of Paul's companions, Trophimus and Tychicus, were probably natives of Ephesus (Acts 20:4; 21:29; 2 Tim. 4:12). 2つのポールの仲間、 trophimusとtychicus 、先住民のは、おそらくエフェソス（行為20 ： 04 ;午前21時29分; 2ティム。 4時12分） 。 In his second epistle to Timothy, Paul speaks of Onesiphorus as having served him in many things at Ephesus (2 Tim. 1:18).彼の2番目の信徒へのティモシー、ポールが喋るオネシファラスとしての彼には多くのことをすることを配布エフェソス（ 2ティム。 1時18分） 。 He also "sent Tychicus to Ephesus" (4:12), probably to attend to the interests of the church there.彼はまた、 " tychicusを送ったエペソ" （午前4時12分） 、多分に出席して教会の利益のためにある。 Ephesus is twice mentioned in the Apocalypse (1:11; 2:1).エフェソスは、すでにこの2倍の黙示録（ 1時11分; 2:1 ） 。 The apostle John, according to tradition, spent many years in Ephesus, where he died and was buried.使徒ヨハネは、伝統によると、長年の間で過ごしたエフェソスは、彼が死亡したとはどこに埋まっています。 A part of the site of this once famous city is now occupied by a small Turkish village, Ayasaluk, which is regarded as a corruption of the two Greek words, hagios theologos; ie, "the holy divine."このサイトの団体名で有名なこの街は今一度によって占有されてトルコの小さな村、 ayasaluk 、これは、不正行為と見なされる2つのギリシャ語の単語は、 hagios theologos ;すなわち、 "聖なる神"と述べた。
(Easton Illustrated Dictionary) （イーストン図解辞典）
Nestorius , who had been condemned in a council at Rome on 11 August 430, asked the emperor Theodosius II to summon this council. nestorius 、非難されていた評議会は、 8月11日にローマで430 、皇帝テオドシウス2世の要請を召喚し、この協議会です。 The emperor therefore decided to summon it together with his co-emperor Valentinian III and with the agreement of Pope Celestine I . Theodosius's letter of 19 November 430 requested all those who had been summoned to be present at Ephesus on 7 June 431, the feast of Pentecost.したがって、天皇を召喚することを決めたと一緒に彼の共同皇帝ウァレンティニアヌス3世との契約書の法王セレスタイン私です。テオドシウスの手紙11月19日の430のすべての要求を召喚していた者たちにプレゼントして6月7日で431エフェソスは、宴会の聖霊降臨。
On 22 June, however, 6月22日には、しかし、
Shortly afterwards John of Antioch and the easterners arrived: they refused communion with Cyril and set up another council. The Roman legates (the bishops Arcadius and Projectus and the priest Philip), on arriving, joined Cyril and confirmed the sentence against Nestorius.その後すぐにジョンのアンティオキアに到着したとのeasterners ：彼ら聖体拝領を拒否してセットアップすると別の審議会シリル。 legatesローマ （ arcadiusの司教、司祭とprojectusとフィリップ）は、到着して、確定判決と合流シリル nestorius反対です。 Then the council in its fifth session on 17 July excommunicated John and his party.その後、理事会は、 5番目のセッションで7月17日ジョンと彼の党excommunicated 。
The documents of the Cyrilline council , the only one which is ecumenical , are included below and are as follows. cyrilline文書は、評議会は、これは 1つしかエキュメニカルは、以下のとおりとは、以下の通りが含まれています。
Both councils sent legates to the emperor Theodosius, who approved neither and sent the bishops away.両方の協議会に送られるlegatesテオドシウス皇帝は、どちらも、送信者の承認司教去った。 Nestorius had already been given permission to revisit his monastery at Antioch, and on 25 October 431 Maximianus was ordained patriarch at Constantinople. The decrees of the council were approved by Pope Sixtus III shortly after his own ordination on 31 July 432.許可を与えられたnestorius再訪されていた彼のアンティオキア修道院では、 10月25日としていた431マクシミアヌスで定められたコンスタンティノープル総主教。 令は、評議会のシクストゥス3世によって承認された直後に、自分の聖職授与式を7月31日432 。
The reconciliation between the Cyrilline party and the eastern bishops was not easy. cyrilline党との間の和解東部の司教容易ではない。 In the end, on 23 April 433, Cyril and John of Antioch made peace.最後には、 4月23日に433 、シリルとジョンの前に平和アンティオキア。 John's profession of faith was accepted by Cyril and became the doctrinal formula of union. It is included here, together with Cyril's letter in which he at some length praises John's profession and accepts it, adding to it some explanation about his own expressions; this letter is mentioned in the definition of Chalcedon .ジョンの職業が受け入れられるシリルの信仰と教義上の公式の労働組合になった。含まれることはここでは、 シリルの手紙と一緒に、彼はいくつかの長さを褒めるジョンの職業とすることを承認し、いくつかの説明を追加して、自分の表現について;この手紙chalcedonの定義が記載されています。 Shortly afterwards, probably in 436, Nestorius was definitely sent into exile by the emperor .その後すぐには、おそらく、 436 、 nestoriusは間違いなく、天皇亡命した。
The English translation is from the Greek text, which is the more authoritative version.ギリシャ語から英語への翻訳は、テキスト、これは、もっと権威のバージョンです。
Cyril sends greeting in the Lord to the most religious and reverend fellow-minister Nestoriusシリルあいさつで、主に送信して、最も尊い宗教と仲間-大臣nestorius
I understand that there are some who are talking rashly of the reputation in which I hold your reverence, and that this is frequently the case when meetings of people in authority give them an opportunity.私たちはいくつかありますが、理解して話を軽率には、お客様の評判にも私で畏敬の念を持って、事件時にはこれは、頻繁に権限を与えている人たちのミーティングの機会です。 I think they hope in this way to delight your ears and so they spread abroad uncontrolled expressions.私が思うに、彼らの希望をこのようにして大喜びして海外に耳を野放しに広がるように表現した。 They are people who have suffered no wrong, but have been exposed by me for their own profit, one because he oppressed the blind and the poor, a second because he drew a sword on his mother, a third because he stole someone else's money in collusion with a maidservant and since then has lived with such a reputation as one would hardly wish for one's worst enemy.彼らは人々が苦しんで間違っていないが、私が露出された自分の利益のために、 1つ目の不自由なので、彼は貧しい人々を抑圧し、第二刀ドリューなぜなら、彼は彼の母親は、 3分の1の誰かのために彼はお金を盗んだしもべと共謀して、その後に住んでは、このような願望としての名声を1つ1つは、ほとんどの最悪の敵です。 For the rest I do not intend to spend more words on this subject in order not to vaunt my own mediocrity above my teacher and master or above the fathers.私の残りと意図していないこの問題について、もっと多くの言葉を自慢しないようにするために自分自身の凡人の上に私の先生とマスタまたは上記の父親です。 For however one may try to live, it is impossible to escape the malice of evil people, whose mouths are full of cursing and bitterness and who will have to defend themselves before the judge of all.しかし自分のために生きてみてください可能性は、悪意を逃れることは不可能には邪悪な人々に、その口いっぱいののろいとは、苦味と自身を守るためには誰が判断する前に、すべてのです。
But I turn to a subject more fitting to myself and remind you as a brother in Christ always to be very careful about what you say to the people in matters of teaching and of your thought on the faith.しかし、私に救いを求めるより、件名や着付けを思い出していただくとして、自分の弟で、キリストはいつもあなたを非常に気にするようにしている人、と言う点では、お客様の指導思想と信仰しています。 You should bear in mind that to scandalise even one of these little ones that believe in Christ lays you open to unendurable wrath.ことを念頭に置く必要がscandaliseこれらの小さなものでも1つのキリストを信じるの蓄えを開くと怒りを我慢できない。 If the number of those who are distressed is very large, then surely we should use every skill and care to remove scandals and to expound the healthy word of faith to those who seek the truth.場合には、痛めている人の数は非常に大規模な、そしてすべてのスキルを使用すると必ずしなければならない不祥事ケアを削除すると、健全な単語を詳しく説明して人々の信仰の真理を求める。 The most effective way to achieve this end will be zealously to occupy ourselves with the words of the holy fathers , to esteem their words, to examine our words to see if we are holding to their faith as it is written, to conform our thoughts to their correct and irreproachable teaching.最も効果的な方法でこの目的を達成するために熱心に占拠されると、自分自身の言葉で、聖なる父は、彼らの言葉を尊敬して、私たちの言葉を検討している場合を参照してください我々は彼らの信仰として保有して書かれたことは、私たちの考えに合致して申し分のない自分の正しいと教えています。
The holy and great synod, therefore, stated that神聖と偉大な会議は、このため、記載して
So we shall confess one Christ and one Lord.だからわたしたちは、キリストを告白すると1つの主です。 We do not adore the man along with the Word, so as to avoid any appearance of division by using the word "with".その男を崇拝することはありませんという言葉と共に、どのような外観の分裂を避けるためにその言葉を使って"を"です。 But we adore him as one and the same, because the body is not other than the Word, and takes its seat with him beside the Father, again not as though there were two sons seated together but only one, united with his own flesh. If, however, we reject the hypostatic union as being either impossible or too unlovely for the Word, we fall into the fallacy of speaking of two sons .しかし、我々の一つとして彼を崇拝と同じですが、体のためではないという言葉以外には、その席で、彼の父のそばには、再びそこはまるで一緒に装着された2人の息子が1つだけ、ユナイテッドで、自分の肉体。 もし、しかし、我々労働組合として沈下を拒否するかのどちらか不可能愛らしくないすぎる言葉のため、我々の誤謬に陥るといえば、二人の息子です。 We shall have to distinguish and speak both of the man as honoured with the title of son, and of the Word of God as by nature possessing the name and reality of sonship, each in his own way.我々の両方を有するものとを区別して話すのは、人間として尊敬して息子のタイトルは、神のみことばとは、自然を所持したとして、名前と現実との息子であることは、それぞれ自分のやり方です。 We ought not, therefore, to split into two sons the one Lord Jesus Christ.私たちは、そのため、 2人の息子に分割され、 1つの主イエスキリストです。 Such a way of presenting a correct account of the faith will be quite unhelpful, even though some do speak of a union of persons.このような方法を提示するアカウントは、正しい信仰されるかなり助けにならないにもかかわらず、いくつかのことを話す人は、労働組合です。 For scripture does not say that the Word united the person of a man to himself, but that he became flesh.啓典をユナイテッドその言葉ではないと言うのを自分一人の男の人が、それは彼の肉です。 The Word's becoming flesh means nothing else than that he partook of flesh and blood like us; he made our body his own, and came forth a man from woman without casting aside his deity, or his generation from God the Father, but rather in his assumption of flesh remaining what he was.その言葉の意味になる肉partakeのほかの何よりも彼のことよりも生身の人間のように私たち;彼のおかげで私たちの体自身の、そして一人の男が来たりするから彼の神女なしで鋳造さておき、あるいは彼の父親の世代からの神ではなく、彼の彼はどのような仮定の残りの肉です。
This is the account of the true faith everywhere professed . これは、真の信仰は、どこでもアカウントを公言した。 So shall we find that the holy fathers believed.だからわたしたちの祖先と考えられ、聖なる見つけることです。 So have they dared to call the holy virgin, mother of God , not as though the nature of the Word or his godhead received the origin of their being from the holy virgin, but because there was born from her his holy body rationally ensouled, with which the Word was hypostatically united and is said to have been begotten in the flesh.だからかれらを呼んで敢えて聖処女は、 神の母ではなく、まるで彼の性格は、単語や神性を受け取ったが、その起源は、聖処女からは、彼女が彼のためにそこから生まれたボディ合理ensouled神聖で、これとは、その言葉はhypostaticallyユナイテッドによると、肉が生まれた。 These things I write out of love in Christ exhorting you as a brother and calling upon you before Christ and the elect angels, to hold and teach these things with us, in order to preserve the peace of the churches and that the priests of God may remain in an unbroken bond of concord and love.これらのことを書いている今のうちに、キリストの愛exhortingとして、あなたの前にキリストの弟と通話する場合や天使の選出は、これらを開くことを教えることで、私たちは、平和を維持するためには、教会やプリーストは、神の可能性切れ目のないままに、愛のきずな呼応しています。
Nestorius sends greeting in the Lord to the most religious and reverend fellow-minister Cyril.送信nestoriusあいさつで、主に、最も宗教牧師仲間とシリル-大臣。 I pass over the insults against us contained in your extraordinary letter.私通り越す、我々に対する侮辱して臨時の手紙に含まれています。 They will, I think, be cured by my patience and by the answer which events will offer in the course of time.彼らは、私が思うに、私の忍耐力によって治癒されたとされる答えは、どのイベントでは、時間の経過です。 On one matter, however, I cannot be silent, as silence would in that case be very dangerous. 1つの問題は、しかし、沈黙することはできません私は、その場合には、沈黙が非常に危険だ。 On that point, therefore avoiding longwindedness as far as I can, I shall attempt a brief discussion and try to be as free as possible from repelling obscurity and undigestible prolixity.その点に関しては、したがって回避longwindedness限り私は、私は簡単な試みとして自由に議論してみてから反発し、できるだけ無名の未消化と冗長です。 I shall begin from the wise utterances of your reverence, setting them down word for word.わたしは賢明な発言を開始してから、畏敬の念を、逐語的にダウンして設定します。 What then are the words in which your remarkable teaching finds expression ?その後は、どのような言葉で表現して顕著な指導を見つけるか？
"The holy and great synod states that the only begotten Son, begotten of God the Father according to nature, true God from true God, the light from the light, the one through whom the Father made all things, came down, became incarnate, became man, suffered, rose." "神聖な国とは、偉大な宗教会議にのみ生まれた息子は、父親によると、神のひとり子の性質は、真の神からの真の神は、ライトからの光は、一人の父親の前にすべてのことを通して、来たダウン、化身になった、男は、苦しんでは、バラのです。 "
These are the words of your reverence and you may recognise them.これらは、あなたの言葉を認識する場合があります畏敬の念としています。 Now listen to what we say, which takes the form of a brotherly exhortation to piety of the type of which the great apostle Paul gave an example in addressing his beloved Timothy: "Attend to the public reading of scripture, to preaching, to teaching. For by so doing you will save both yourself and your hearers".今私たちが言うことに耳を傾ける、これまでのフォームには、兄弟の勧告を尊重する気持ちは、どのタイプの偉大な使徒パウロは彼の最愛のティモシーアドレッシングでは例： "に出席して、国民の啓典を読んで、説教し、指導しています。そうすることによってあなたのために自分との両方を保存して耳をかす" 。 Tell me, what does "attend" mean?教えてくれ、どのような"出席"とはどういう意味ですか？ By reading in a superficial way the tradition of those holy men (you were guilty of a pardonable ignorance), you concluded that they said that the Word who is coeternal with the Father was passible.読書の浅さは、これらの方法では、伝統の聖なる男性（あなたが許せる有罪の無知）は、かれらによると、この言葉を締結して誰が永遠に共存していた父親passibleしている。 Please look more closely at their language and you will find out that that divine choir of fathers never said that the consubstantial godhead was capable of suffering, or that the whole being that was coeternal with the Father was recently born, or that it rose again, seeing that it had itself been the cause of resurrection of the destroyed temple.彼らの言語より密接にしてください見ることは、神を知ることは決して合唱団の父親によると、同本質は、有能な神性の苦しみ、またはその全体が永遠に共存していることがこのほど、生まれで、父は、再び上昇することや、というのがわかるとされていたという大義自体は、復活の寺院を破壊した。 If you apply my words as fraternal medicine, I shall set the words of the holy fathers before you and shall free them from the slander against them and through them against the holy scriptures.私の兄弟のような言葉を適用した場合の薬としては、わたしは、聖なる父の言葉を設定する前に、彼らは自由に対する中傷から、かれらを介して、聖書に反対しています。
"I believe", they say, "also in our Lord Jesus Christ, his only begotten Son". "私は信じる"と、かれらは、 "わたしたちの主イエスキリストの中でも、彼の息子のひとり子のみ" 。 See how they first lay as foundations "Lord" and "Jesus" and "Christ" and "only begotten" and "Son", the names which belong jointly to the divinity and humanity.最初のレイの基盤としてどのように彼らを参照してください"主"と"イエス"と"キリスト"と"ひとり子のみ"と"息子"は、その名が共同して、神と人類に属しています。 Then they build on that foundation the tradition of the incarnation and resurrection and passion.それからかれらはその基礎を築くの伝統の復活と情熱の権化とします。 In this way, by prefixing the names which are common to each nature, they intend to avoid separating expressions applicable to sonship and lordship and at the same time escape the danger of destroying the distinctive character of the natures by absorbing them into the one title of "Son".このように、名前を付けてそれぞれの性質が共通して、彼らを分離するつもりな表現を避けるために適用されると息子であることを免れる支配すると同時に、独特のキャラクターを破壊する危険性の性質を吸収して、 1つのタイトル"息子" 。 In this Paul was their teacher who, when he remembers the divine becoming man and then wishes to introduce the suffering, first mentions "Christ", which, as I have just said, is the common name of both natures and then adds an expression which is appropriate to both of the natures.このポールは、彼らの教師たちは、神になるとき、彼はよく覚えて男の願いを導入し、その後の苦しみは、最初に言及"キリスト"と、これは、私が今言ったことは、共通の名前は、両方の性質を持つ式を追加し、次に両方の性質には、適切な。 For what does he say ?彼は言うためにはどのような機能ですか？ "Have this mind among yourselves, which is yours in Christ Jesus who though he was in the form of God, did not count equality with God a thing to be grasped", and so on until, "he became obedient unto death, even death on a cross". "これが自分自身の心の中で、イエスキリストはあなたたちにかかわらず、彼は神の形で、平等にカウントしていないことを神に把握する" 、といったようになるまでは、 "彼は死に至る従順でも、死十字架上で" 。 For when he was about to mention the death, to prevent anyone supposing that God the Word suffered, he says "Christ", which is a title that expresses in one person both the impassible and the passible natures, in order that Christ might be called without impropriety both impassible and passible impassible in godhead, passible in the nature of his body.のために言及したとき、彼は、死については、誰かを防止すると仮定して、神の言葉を受けた、と彼は言います。 "キリスト" 、これは、 1つのタイトルを表現して平気な人との両方の性質passible 、キリストのために呼ばれるかもしれない不穏当なしの両方で平気平気とpassible神性は、自然に自分の体のpassible 。
I could say much on this subject and first of all that those holy fathers, when they discuss the economy, speak not of the generation but of the Son becoming man.私が言えたのはるか上まず第一に、この主題として、これらの聖なる父は、経済について話し合う際には、話すの世代がいないのは、男の息子になる。 But I recall the promise of brevity that I made at the beginning and that both restrains my discourse and moves me on to the second subject of your reverence.しかし、私の約束を想起して作ったの冒頭に短いのが良いと私の談話では、双方の動きを抑制して私に畏敬の念をして2番目の主題です。 In that I applaud your division of natures into manhood and godhead and their conjunction in one person.私にして拍手をして男らしさと神性課の性質とその接続詞で一人の人間だ。 I also applaud your statement that God the Word needed no second generation from a woman, and your confession that the godhead is incapable of suffering.声明はその神は私にも拍手をしていないという言葉を必要に応じて第二世代の女性から、と告白して、神があなたの苦しみの余地がない。 Such statements are truly orthodox and equally opposed to the evil opinions of all heretics about the Lord's natures.このような発言は、真に正統派と同様にすべてのご意見に反対して邪悪な異端については、主の性質です。 If the remainder was an attempt to introduce some hidden and incomprehensible wisdom to the ears of the readers, it is for your sharpness to decide.もし、残りを導入する試みがいくつか隠されて不可解な知恵とは、読者の耳に、それは、お客様の鮮明度を決める。 In my view these subsequent views seemed to subvert what came first.その後の私の視点でこれらの見解を覆すように最初に来たものです。 They suggested that he who had at the beginning been proclaimed as impassible and incapable of a second generation had somehow become capable of suffering and freshly created, as though what belonged to God the Word by nature had been destroyed by his conjunction with his temple or as though people considered it not enough that the sinless temple, which is inseparable from the divine nature, should have endured birth and death for sinners, or finally as though the Lord's voice was not deserving of credence when it cried out to the Jews: "Destroy this temple and in three days I will raise it up.'' He did not say, "Destroy my godhead and in three days it will be raised up."彼らと示唆していた彼の冒頭に無感覚と無能として宣言され、第二世代となる能力が、何らかの理由で苦しんでいたし、新たに作成されると、まるで神の言葉をどのように自然に属していた彼の併用によって破壊されるとしての彼の寺院や人々はそれで十分考慮してsinless寺、これは切っても切れない神の性質から、耐えるはずの誕生と消滅を罪人、または最後にまるでその声の主の信用に値する時ではないことを、ユダヤ人は叫んだ： "を破壊するこの寺で3日間、私は引き上げるとしてください。 ''しなかったと言う彼は、 "私の神性を破壊されると、 3日間で甦ることです。 "
Again I should like to expand on this but am restrained by the memory of my promise.再び私は、このようにして展開して拘束された時の記憶が私の約束だ。 I must speak therefore but with brevity.だから私に話す必要がありますが、短いのが良い。 Holy scripture, wherever it recalls the Lord's economy, speaks of the birth and suffering not of the godhead but of the humanity of Christ, so that the holy virgin is more accurately termed mother of Christ than mother of God .教典は、どこにリコールの経済の主は、苦しみの誕生と喋るのは、人類の神性しかし、キリストのように、 より正確には、神聖なバージン呼ばれるよりも、キリストの母神の母親です。 Hear these words that the gospels proclaim: "The book of the generation of Jesus Christ, son of David, son of Abraham."これらの言葉を聞くことgospels宣言： "この本は、イエスキリストの世代は、息子のデビッドは、アブラハムの息子である"と述べた。 It is clear that God the Word was not the son of David.それは、神の言葉を明確にして、息子のデビッドではなかった。 Listen to another witness if you will: "Jacob begat Joseph, the husband of Mary, of whom was born Jesus, who is called the Christ. " Consider a further piece of evidence: "Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, she was found to be with child of the holy Spirit."別の目撃者に耳を傾けるの場合は： "ジェイコブジョセフbegetの過去の夫、メアリーは、イエスキリストが生まれた人は、誰がキリストと呼ばれています。 "さらなる証拠を検討する： "今すぐにイエスキリストの降誕をこの方法で行われた。際に婚約していた母親のメアリージョセフは、彼女が子供だったことが判明して、聖霊のです。 " But who would ever consider that the godhead of the only begotten was a creature of the Spirit?しかし、これまで検討してくださる神のひとり子だけでは、生き物の精神ですか？ Why do we need to mention: "the mother of Jesus was there"?なぜ我々に言及する必要があります： "イエスの母があった"とは？ And again what of: "with Mary the mother of Jesus"; or "that which is conceived in her is of the holy Spirit"; and "Take the child and his mother and flee to Egypt"; and "concerning his Son, who was born of the seed of David according to the flesh"?そして再び何名： "とメアリーは、イエスの母" ;か"と考えていることを彼女は、聖霊" ;や"と、母親と子供を取るエジプトへ逃亡する" ;および"に関する彼の息子さん種子が生まれたのは、デビッドによると、肉"とは？ Again, scripture says when speaking of his passion: "God sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh"; and again "Christ died for our sins" and "Christ having suffered in the flesh"; and "This is", not "my godhead", but "my body, broken for you".繰り返しますが、啓典氏は話すときの彼の情熱： "神を送って、自分の息子に似ているために罪の罪深い肉と、彼は罪で死刑囚の肉" ;そして再び"私たちの罪のためにキリストが死ん"と"キリストの苦労は、肉" ;と、 "これは"ではなく、 "私の神"ですが、 "私の体は、壊れたために" 。
Ten thousand other expressions witness to the human race that they should not think that it was the godhead of the Son that was recently killed but the flesh which was joined to the nature of the godhead. 10000人類の他の表現を目の当たりにしてはいけないと思うが、それは、神の息子を殺したことは、最近入社していたが、肉の性質の神性。 (Hence also Christ calls himself the lord and son of David: " 'What do you think of the Christ ? Whose son is he ?' They said to him, 'The son of David.' Jesus answered and said to them, 'How is it then that David inspired by the Spirit, calls him Lord, saying, "The Lord said to my Lord, sit at my right hand"?'". He said this as being indeed son of David according to the flesh, but his Lord according to his godhead.) The body therefore is the temple of the deity of the Son, a temple which is united to it in a high and divine conjunction, so that the divine nature accepts what belongs to the body as its own. （そのためにも、主キリストの自称と息子のデイビッド： " 'は、キリストを何だと思いますか？者は、彼の息子ですか？ ]かれらは言った彼には、 'の息子デビッド。 'イエスと答えたとしてかれらによると、 'どのようにそれじゃ、それはデビッドの精神に触発されて、彼の電話の主は、 "わたしの主に、主によると、私の右手に座る"?'".彼によると、このように実際によると、肉の息子デビッドが、彼の主によれば、彼は神です。 ）寺には、そのための体は、神の息子、寺にはユナイテッドにして神の接続詞が高いとは、どのような受け付けますので、神の性質として、独自のボディに属します。 Such a confession is noble and worthy of the gospel traditions.このような告白は、崇高な価値があると福音と伝統。 But to use the expression "accept as its own" as a way of diminishing the properties of the conjoined flesh, birth, suffering and entombment, is a mark of those whose minds are led astray, my brother, by Greek thinking or are sick with the lunacy of Apollinarius and Arius or the other heresies or rather something more serious than these.しかし、その表現を使用する"と受け入れるとして、独自の"プロパティ逓減のようにする方法としては、結ばれた肉は、生まれ、苦しみや埋葬、その心は、それらのマークが迷わせたが、私の弟は、ギリシャ語では、思考や病気でアリウスの狂気のapollinariusというか、あるいは何か他のheresiesこれらよりもさらに深刻だ。
For it is necessary for such as are attracted by the name "propriety" to make God the Word share, because of this same propriety, in being fed on milk, in gradual growth, in terror at the time of his passion and in need of angelical assistance.のために必要なことは惹かれるような名前は、 "妥当性"を作る神の言葉を共有するために、これと同じな礼儀作法には、連邦準備している牛乳では、緩やかな成長では、テロは、彼の情熱と時間を必要とするangelicalお問い合わせください。 I make no mention of circumcision and sacrifice and sweat and hunger, which all belong to the flesh and are adorable as having taken place for our sake.割礼私には言及しないと飢餓の犠牲と汗と、これに属するすべての肉や愛らしいとしては、我々のために行われています。 But it would be false to apply such ideas to the deity and would involve us in just accusation because of our calumny.しかし、虚偽を適用することが、神とは、このようなアイデアを巻き込む告発のために私たちは私たちの中傷だけです。
These are the traditions of the holy fathers .これらは、 伝統の聖なる父です。 These are the precepts of the holy scriptures .これらは、 聖書の教えです。 In this way does someone write in a godly way about the divine mercy and power, "Practise these duties, devote yourself to them, so that all may see your progress''. This is what Paul says to all. The care you take in labouring for those who have been scandalised is well taken and we are grateful to you both for the thought you devote to things divine and for the concern you have even for those who live here. But you should realise that you have been misled either by some here who have been deposed by the holy synod for Manichaeism or by clergy of your own persuasion. In fact the church daily progresses here and through the grace of Christ there is such an increase among the people that those who behold it cry out with the words of the prophet, "The earth will be filled with the knowledge of the Lord as the water covers the sea". As for our sovereigns, they are in great joy as the light of doctrine is spread abroad and, to be brief, because of the state of all the heresies that fight against God and of the orthodoxy of the church, one might find that verse fulfilled "The house of Saul grew weaker and weaker and the house of David grew stronger and stronger".この方法では手紙を書くようにする方法については、信心深い神の慈悲とパワーは、 "これらの職務に練習し、それらに専念するため、進行中のすべての可能性を参照してください。 ''ポールによればこれは何をすべてのケアを見に行くlabouringを持っている人はscandalisedが十分考慮され、私たちはあなたに感謝して、両方のために充てることを考えたことは、神との懸念がここに住む人たちのためにも。理解しておく必要がありますあなたが誤って導かれるいくつかのどちらかここの人が退陣されるための聖務会院manichaeismや聖職者は、自分の説得された。ここで実際には教会が進行すると日常を通してキリストの恵みにはそのような人々が増加して、これらの人のうち、これ見よがしの言葉を叫ぶその預言者は、 "地球に満ちているのは、主としての知識をカバーし、海の水"です。皇としての我々のために、かれらは、大喜びで、光の教義としては、海外でのまん延とは、簡単に言えば、理由同州のすべてのheresiesことは、神との闘い正教の教会では、 1つの可能性を見つけること果たさ詩"の家のソールと弱い弱い成長率と成長の家のデビッドと強い強い" 。
This is our advice from a brother to a brother.これは私たちの助言をする兄から弟です。 "If anyone is disposed to be contentious", Paul will cry out through us to such a one, "we recognize no other practice, neither do the churches of God". "もし誰にも異論が処分される"と、ポールは、我々を介して叫ぶような1つは、 "我々認識していない他の練習は、どちらかの教会の神様" 。 I and those with me greet all the brotherhood with you in Christ.それらが私と私のすべての同胞団を迎えることで、キリストです。 May you remain strong and continue praying for us, most honoured and reverent lord. 5月に引き続き堅調を維持するために祈りをささげ、私たちは、主の最も光栄と崇敬の念を表した。
[Read at the council of Ephesus and included in the proceedings . [読んでは、評議会の議事に含まれてエフェソスとします。 We omit the preface of the letter]我々の手紙の序文を省略]
We believe in one God .我々の1つの神を信じている。 . 。 .[Nicene Creed] 。 [ニカイア信条]
Following in all points the confessions of the holy fathers, which they made with the holy Spirit speaking in them , and following the direction of their opinions and going as it were in the royal way, we say that the only-begotten Word of God, who was begotten from the very essence of the Father, true God from true God, the light from the light and the one through whom all things in heaven and earth were made, for our salvation came down and emptying himself he became incarnate and was made man. This means that次の自白は、すべての点で、聖なる父は、 聖霊が彼らの前にして言えば、かれらは、自分の意見を言うと、次の方向に行くことは、王室の方法として、我々 は言って生まれた神のみことばにのみ、本質的には非常に生まれた人は、父親からは、真の神からの真の神は、ライトからの光を介して人と、 1つの天と地のすべてのことは前には、私たちの救済のための排出ダウンして来た彼は自分自身の化身とは前に男です。 これは、
We confess the Word to have been made one with the flesh hypostatically , and we adore one Son and Lord, Jesus Christ.告白してきた我々に単語を前にして、 1つの肉hypostatically 、そして私たちの息子と1つの崇敬の主は、イエスキリストです。 We do not divide him into parts and separate man and God in him, as though the two natures were mutually united only through a unity of dignity and authority ; that would be an empty expression and nothing more.彼の部分に分割することはありませんし、神が彼と別の男とは、まるで米国の2つの性質が相互の結束を介してのみの尊厳と権威 ;それは、空の表現しても何もこちらです。 Nor do we give the name Christ in one sense to the Word of God and in another to him who was born of woman, but we know only one Christ, the Word from God the Father with his own flesh. As man he was anointed with us, even though he himself gives the Spirit to those who are worthy to receive it and not in measure, as the blessed evangelist John says.我々の名前を与えることも1つの意味で、キリストは神のみことばにして彼とは別の女の人が生まれたのは、 1つだけ知っているキリストしかし、我々は、神の言葉からして、自分の肉体の父親です。 として公認していた男私たちは、自分自身にもかかわらず、彼の精神を受け取ることに価値がある人たちはしていないことを測定すると、祝福エバンジェリストとして、ジョンは述べている。
But we do not say that the Word of God dwelt as in an ordinary man born of the holy virgin, in order that Christ may not be thought of as a God-bearing man.しかし、我々そんなこと言わないで、神のみことばに住んで、普通の男として生まれ、聖なる処女のためには、されないかもしれませんが、キリストの思想を持った男としての神。 For even though "the Word dwelt among us", and it is also said that in Christ dwelt "all the fullness of the godhead bodily", we understand that, having become flesh, the manner of his indwelling is not defined in the same way as he is said to dwell among the saints , he was united by nature and not turned into flesh and he made his indwelling in such a way as we may say that the soul of man does in his own body.にもかかわらず"という言葉の中に住んus "で、それによると、キリストに住んでも"身体のすべての膨満の神性"は、我々を理解し、肉になることは、彼の留置態度ではないのと同じ方法で定義されたうちに住むようによると彼は、セインツ 、彼はユナイテッドで自然と電源が入っていないと、彼は肉を留置するような方法としては、我々の魂と言うかもしれませんが、男は、自分自身の体です。
There is therefore one Christ and Son and Lord, but not with the sort of conjunction that a man might have with God as unity of dignity or authority .そのためには1つの主キリストと息子と、この種の接続詞ではないことを神の可能性がある一人の男としての尊厳や権威の団結です。 Equality of honour by itself is unable to unite natures.名誉の平等を団結さ自体ができない性質です。 For Peter and John were equal in honour to each other, being both of them apostles and holy disciples, but they were two, not one.ピーターとジョンは、お互いに対等に敬意を表して、かれらの使徒との両方が神聖な弟子が、かれらは2人ではなく、 1つです。 Neither do we understand the manner of conjunction to be one of juxtaposition for this is not enough for natural union.どちらかの方法で我々を理解する接続詞の1つ並置されるだけでは不十分であるため、この自然の労働組合です。 Nor yet is it a question of relative participation , as we ourselves, being united to the Lord, are as it is written in the words of scripture "one spirit with him".の質問にもまだ相対的に参加することは、私たち自身としては、主に米国には、それは、啓典の言葉が書かれている"と彼の精神" 。 Rather do we deprecate the term "conjunction" as being inadequate to express the idea of union.我々の用語を軽視するというか"接続詞"として不十分な労働組合の考えを表明した。
Nor do we call the Word from God the Father, the God or Lord of Christ.コールという言葉からも、神は私たちの父は、神やキリストの主です。 To speak in that way would appear to split into two the one Christ and Son and Lord and we might in this way fall under the charge of blasphemy, making him the God and Lord of himself.そのようにして話すの2つに分割して表示されるのは、 1つの主キリストと息子とこのように落ちるかもしれないと我々の責任のもとで、神への冒とく、彼は自分自身の主を神とします。 For, as we have already said, the Word of God was united hypostatically with the flesh and is God of all and Lord of the universe, but is neither his own slave or master.のために、我々はすでに氏は、神のみことばユナイテッドhypostaticallyしていたとは、神のすべての肉や宇宙の主よ、しかし、彼自身は、どちらかのマスタースレーブです。 For it is foolish or rather impious to think or to speak in this way.かというのは愚かなことを考えたりして不敬がこのように話す。 It is true that he called the Father "God" even though he was himself God by nature and of his being, we are not ignorant of the fact that at the same time as he was God he also became man, and so was subject to God according to the law that is suitable to the nature of manhood .それは事実だが、彼の父と呼ばれる"神" にもかかわらず、 彼は神によって自然と彼自身が、我々の無知ではないという事実を、同時に彼は神のようになった彼はまた、男は、今とは、 対象となる同法によると、それは神の本質にふさわしい男らしされます。 But how should he become God or Lord of himself?しかし、彼はどうすれば神になるか、自分自身の主ですか？ Consequently as man and as far as it was fitting for him within the limits of his self-emptying it is said that he was subject to God like ourselves.されており、その結果として男性向けギフトフィッティングそれは彼の自己の範囲内で排出することが話題によると、彼は自分自身を神のようにします。 So he came to be under the law while at the same time himself speaking the law and being a lawgiver like God.だから彼がやって来ている間には法の下でそれと同時に自分自身に言えば、法と立法者が神のようだ。
When speaking of Christ we avoid the expression: "I worship him who is carried because of the one who carries him; because of him who is unseen, I worship the one who is seen."キリストの際に言えば、我々を避ける表現： "私は彼を崇拝する者は、自分たちのために運ば運ぶ彼は、目に見えない人のために彼は、私が見たの崇拝者の1つだ。 " It is shocking to say in this connexion: "The assumed shares the name of God with him who assumes."衝撃的なことを言うが、このconnexion ： "神の名の株を想定して彼の人と仮定しています。 " To speak in this way once again divides into two Christs and puts the man separately by himself and God likewise by himself.再びこのように話すの2つに分かれて、男を別々に配置されたキリストと自分自身と同様に、神を下そうとした。 This saying denies openly the union, according to which one is not worshipped alongside the other, nor do both share in the title "God", but Jesus Christ is considered as one, the only begotten Son, honoured with one worship, together with his own flesh.率直に言って、これを否定する労働組合によると、 1つではないが、他の崇拝の横には、両方を共有することで、タイトルも"神"が、イエスキリストは見なされて1つは、生まれた息子だけでは、 1つの栄誉を崇拝して、彼と一緒に自分の肉体だ。
We also confess that the only begotten Son born of God the Father, although according to his own nature he was not subject to suffering, suffered in the flesh for us according to the scriptures, and was in his crucified body, and without himself suffering made his own the sufferings of his own flesh , for "by the grace of God he tasted death for all". We also confess that the only begotten Son born of God the Father, although according to his own nature he was not subject to suffering, suffered in the flesh for us according to the scriptures, and was in his crucified body, and without himself suffering made his own the sufferings of his own flesh , for "by the grace of God he tasted death for all". For that purpose he gave his own body to death though he was by nature life and the resurrection, in order that, having trodden down death by his own unspeakable power, he might first in his own flesh become the firstborn from the dead and "the first fruits of them that sleep". For that purpose he gave his own body to death though he was by nature life and the resurrection, in order that, having trodden down death by his own unspeakable power, he might first in his own flesh become the firstborn from the dead and "the first fruits of them that sleep". And that he might make a way for human nature to return to incorruption by the grace of God, as we have just said, "he tasted death for all" and on the third day he returned to life, having robbed the underworld. Accordingly, even though it is said that "through man came the resurrection of the dead", yet we understand that man to have been the Word which came from God, through whom the power of death was overcome. At the right time he will come as one Son and Lord in the glory of the Father, to judge the world in justice, as it is written.
We will necessarily add this also. Proclaiming the death according to the flesh of the only begotten Son of God, that is Jesus Christ, and professing his return to life from the dead and his ascension into heaven, we offer the unbloody worship [sacrificii servitutem] in the churches and so proceed to the mystical thanksgivings and are sanctified having partaken of the holy flesh [corpus] and precious blood of Christ, the saviour of us all. Proclaiming the death according to the flesh of the only begotten Son of God, that is Jesus Christ, and professing his return to life from the dead and his ascension into heaven, we offer the unbloody worship [sacrificii servitutem] in the churches and so proceed to the mystical thanksgivings and are sanctified having partaken of the holy flesh [corpus] and precious blood of Christ, the saviour of us all. This we receive not as ordinary flesh, heaven forbid, nor as that of a man who has been made holy and joined to the Word by union of honour, or who had a divine indwelling, but as truly the life-giving and real flesh of the Word [ut vere vivificatricem et ipsius Verbi propriam factam .]. This we receive not as ordinary flesh, heaven forbid, nor as that of a man who has been made holy and joined to the Word by union of honour, or who had a divine indwelling, but as truly the life-giving and real flesh of the Word [ut vere vivificatricem et ipsius Verbi propriam factam .]. For being life by nature as God, when he became one with his own flesh, he made it also to be life-giving, as also he said to us: "Amen I say to you, unless you eat the flesh of the Son of man and drink his blood" . For being life by nature as God, when he became one with his own flesh, he made it also to be life-giving, as also he said to us: "Amen I say to you, unless you eat the flesh of the Son of man and drink his blood" . For we must not think that it is the flesh of a man like us (for how can the flesh of man be life-giving by its own nature?), but as being made the true flesh [vere proprium eius factam] of the one who for our sake became the son of man and was called so. For we must not think that it is the flesh of a man like us (for how can the flesh of man be life-giving by its own nature?), but as being made the true flesh [vere proprium eius factam] of the one who for our sake became the son of man and was called so.
For we do not divide up the words of our Saviour in the gospels among two hypostases or persons . For the one and only Christ is not dual, even though he be considered to be from two distinct realities, brought together into an unbreakable union. In the same sort of way a human being, though he be composed of soul and body, is considered to be not dual, but rather one out of two. Therefore, in thinking rightly, we refer both the human and divine expressions to the same person. For when he speaks about himself in a divine manner as "he that sees me sees the Father", and "I and the Father are one", we think of his divine and unspeakable nature, according to which he is one with his own Father through identity of nature and is the "image and impress and brightness of his glory". For when he speaks about himself in a divine manner as "he that sees me sees the Father", and "I and the Father are one", we think of his divine and unspeakable nature, according to which he is one with his own Father through identity of nature and is the "image and impress and brightness of his glory". But when, not dishonouring the measure of his humanity, he says to the Jews: "But now you seek to kill me, a man who has spoken the truth to you", again no less than before, we recognise that he who, because of his equality and likeness to God the Father is God the Word, is also within the limits of his humanity. But when, not dishonouring the measure of his humanity, he says to the Jews: "But now you seek to kill me, a man who has spoken the truth to you", again no less than before, we recognise that he who, because of his equality and likeness to God the Father is God the Word, is also within the limits of his humanity. For if it is necessary to believe that being God by nature he became flesh, that is man ensouled with a rational soul, whatever reason should anyone have for being ashamed at the expressions uttered by him should they happen to be suitable to him as man ? For if he should reject words suitable to him as man, who was it that forced him to become a man like us? Why should he who submitted himself to voluntary self-emptying for our sake, reject expressions that are suitable for such self-emptying? All the expressions, therefore, that occur in the gospels are to be referred to one person, the one enfleshed hypostasis of the Word . For there is one Lord Jesus Christ, according to the scriptures.
Even though he is called "the apostle and high priest of our confession", as offering to the God and Father the confession of faith we make to him and through him to the God and Father and also to the holy Spirit, again we say that he is the natural and only-begotten Son of God and we shall not assign to another man apart from him the name and reality of priesthood. Even though he is called "the apostle and high priest of our confession", as offering to the God and Father the confession of faith we make to him and through him to the God and Father and also to the holy Spirit, again we say that he is the natural and only-begotten Son of God and we shall not assign to another man apart from him the name and reality of priesthood. For he became the "mediator between God and humanity" and the establisher of peace between them, offering himself for an odour of sweetness to the God and Father . Therefore also he said: "Sacrifice and offering you would not, but a body you have prepared for me; [in burnt offerings and sacrifice for sin you have no pleasure]. Then I said, 'Behold I come to do your will, O God', as it is written of me in the volume of the book". Therefore also he said: "Sacrifice and offering you would not, but a body you have prepared for me; [in burnt offerings and sacrifice for sin you have no pleasure]. Then I said, 'Behold I come to do your will, O God', as it is written of me in the volume of the book". For our sake and not for his own he brought forward his own body in the odour of sweetness. Indeed, of what offering or sacrifice for himself would he have been in need, being as God superior to all manner of sin? For though "all have sinned and fall short of the glory of God", and so we are prone to disorder and human nature has fallen into the weakness of sin, he is not so and consequently we are behind him in glory. How then can there be any further doubt that the true lamb was sacrificed for us and on our behalf? The suggestion that he offered himself for himself as well as for us is impossible to separate from the charge of impiety . For he never committed a fault at all, nor did he sin in any way. What sort of offering would he need then since there was no sin for which offering might rightly be made?
When he says of the Spirit, "he will glorify me", the correct understanding of this is not to say that the one Christ and Son was in need of glory from another and that he took glory from the holy Spirit, for his Spirit is not better than he nor above him. When he says of the Spirit, "he will glorify me", the correct understanding of this is not to say that the one Christ and Son was in need of glory from another and that he took glory from the holy Spirit, for his Spirit is not better than he nor above him. But because he used his own Spirit to display his godhead through his mighty works, he says that he has been glorified by him, just as if any one of us should perhaps say for example of his inherent strength or his knowledge of anything that they glorify him. But because he used his own Spirit to display his godhead through his mighty works, he says that he has been glorified by him, just as if any one of us should perhaps say for example of his inherent strength or his knowledge of anything that they glorify him. For even though the Spirit exists in his own hypostasis and is thought of on his own, as being Spirit and not as Son, even so he is not alien to the Son. He has been called "the Spirit of truth", and Christ is the truth, and the Spirit was poured forth by the Son, as indeed the Son was poured forth from the God and Father. Accordingly the Spirit worked many strange things through the hand of the holy apostles and so glorified him after the ascension of our lord Jesus Christ into heaven. For it was believed that he is God by nature and works through his own Spirit. For this reason also he said: "He (the Spirit) will take what is mine and declare it to you". But we do not say that the Spirit is wise and powerful through some sharing with another, for he is all perfect and in need of no good thing. Since he is the Spirit of the power and wisdom of the Father, that is the Son, he is himself, evidently, wisdom and power.
Therefore, because the holy virgin bore in the flesh God who was united hypostatically with the flesh, for that reason we call her mother of God , not as though the nature of the Word had the beginning of its existence from the flesh (for "the Word was in the beginning and the Word was God and the Word was with God", and he made the ages and is coeternal with the Father and craftsman of all things), but because, as we have said, he united to himself hypostatically the human and underwent a birth according to the flesh from her womb. Therefore, because the holy virgin bore in the flesh God who was united hypostatically with the flesh, for that reason we call her mother of God , not as though the nature of the Word had the beginning of its existence from the flesh (for "the Word was in the beginning and the Word was God and the Word was with God", and he made the ages and is coeternal with the Father and craftsman of all things), but because, as we have said, he united to himself hypostatically the human and underwent a birth according to the flesh from her womb. This was not as though he needed necessarily or for his own nature a birth in time and in the last times of this age, but in order that he might bless the beginning of our existence, in order that seeing that it was a woman that had given birth to him united to the flesh, the curse against the whole race should thereafter cease which was consigning all our earthy bodies to death, and in order that the removal through him of the curse, "In sorrow thou shalt bring forth children", should demonstrate the truth of the words of the prophet: "Strong death swallowed them Up", and again, "God has wiped every tear away from all face". This was not as though he needed necessarily or for his own nature a birth in time and in the last times of this age, but in order that he might bless the beginning of our existence, in order that seeing that it was a woman that had given birth to him united to the flesh, the curse against the whole race should thereafter cease which was consigning all our earthy bodies to death, and in order that the removal through him of the curse, "In sorrow thou shalt bring forth children", should demonstrate the truth of the words of the prophet: "Strong death swallowed them Up", and again, "God has wiped every tear away from all face". It is for this cause that we say that in his economy he blessed marriage and, when invited, went down to Cana in Galilee with his holy apostles.
We have been taught to hold these things by
To all these your reverence ought to agree and subscribe without any deceit. What is required for your reverence to anathematise we subjoin to this epistle.
1. 1 。 If anyone does not confess that Emmanuel is God in truth, and therefore that the holy virgin is the mother of God (for she bore in a fleshly way the Word of God become flesh, let him be anathema .
2. 2 。 If anyone does not confess that the Word from God the Father has been united by hypostasis with the flesh and is one Christ with his own flesh, and is therefore God and man together, let him be anathema .
3. 3 。 If anyone divides in the one Christ the hypostases after the union, joining them only by a conjunction of dignity or authority or power, and not rather by a coming together in a union by nature, let him be anathema .
4. 4 。 If anyone distributes between the two persons or hypostases the expressions used either in the gospels or in the apostolic writings, whether they are used by the holy writers of Christ or by him about himself, and ascribes some to him as to a man, thought of separately from the Word from God, and others, as befitting God, to him as to the Word from God the Father, let him be anathema . If anyone distributes between the two persons or hypostases the expressions used either in the gospels or in the apostolic writings, whether they are used by the holy writers of Christ or by him about himself, and ascribes some to him as to a man, thought of separately from the Word from God, and others, as befitting God, to him as to the Word from God the Father, let him be anathema .
5. 5 。 If anyone dares to say that Christ was a God-bearing man and not rather God in truth, being by nature one Son, even as "the Word became flesh", and is made partaker of blood and flesh precisely like us, let him be anathema .
6. 6 。 If anyone says that the Word from God the Father was the God or master of Christ, and does not rather confess the same both God and man, the Word having become flesh, according to the scriptures, let him be anathema .
7. 7 。 If anyone says that as man Jesus was activated by the Word of God and was clothed with the glory of the Only-begotten, as a being separate from him, let him be anathema .
8. 8 。 If anyone dares to say that the man who was assumed ought to be worshipped and glorified together with the divine Word and be called God along with him, while being separate from him, (for the addition of "with" must always compel us to think in this way), and will not rather worship Emmanuel with one veneration and send up to him one doxology, even as "the Word became flesh", let him be anathema . If anyone dares to say that the man who was assumed ought to be worshipped and glorified together with the divine Word and be called God along with him, while being separate from him, (for the addition of "with" must always compel us to think in this way), and will not rather worship Emmanuel with one veneration and send up to him one doxology, even as "the Word became flesh", let him be anathema .
9. 9 。 If anyone says that the one Lord Jesus Christ was glorified by the Spirit, as making use of an alien power that worked through him and as having received from him the power to master unclean spirits and to work divine wonders among people, and does not rather say that it was his own proper Spirit through whom he worked the divine wonders, let him be anathema . If anyone says that the one Lord Jesus Christ was glorified by the Spirit, as making use of an alien power that worked through him and as having received from him the power to master unclean spirits and to work divine wonders among people, and does not rather say that it was his own proper Spirit through whom he worked the divine wonders, let him be anathema .
10. 10 。 The divine scripture says Christ became "the high priest and apostle of our confession"; he offered himself to God the Father in an odour of sweetness for our sake. If anyone, therefore, says that it was not the very Word from God who became our high priest and apostle, when he became flesh and a man like us, but as it were another who was separate from him, in particular a man from a woman, or if anyone says that he offered the sacrifice also for himself and not rather for us alone (for he who knew no sin needed no offering), let him be anathema . If anyone, therefore, says that it was not the very Word from God who became our high priest and apostle, when he became flesh and a man like us, but as it were another who was separate from him, in particular a man from a woman, or if anyone says that he offered the sacrifice also for himself and not rath