Councils of Constantinople议会的君士坦丁堡

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The councils of Constantinople were four ecumenical Councils of the Christian church, held between the 4th and the 9th centuries.君士坦丁堡议会四个合一议会的基督教教会之间的第4和第9个世纪举行。Constantinople I was called in 381 by Theodosius I, then Roman emperor of the East, primarily to confront Arianism, the heresy that had been subdued only temporarily by the First Council of Nicaea (325).我叫君士坦丁堡在381所狄奥多西我,当时的东罗马的皇帝,主要是为了对抗阿里乌斯教,曾经被制服由尼西亚(325)第一届理事会只是暂时的异端邪说。 More than 150 bishops, all from the Eastern empire, met to reaffirm the doctrines of the Nicene Creed and to depose Maximus, the Arian patriarch of Constantinople. 150多名主教,从东部帝国所有,召开会议,重申了尼西亚信经的教义和罢免鲆,阿里安的君士坦丁堡宗主教。They also condemned Apollinarianism, a position that denied the full humanity of Christ.他们还谴责Apollinarianism,这一立场完全否定了基督的人性。The council defined the position of the Holy Spirit within the Trinity; it described the Holy Spirit as proceeding from God the Father, coequal and consubstantial with him.该局明确了在圣灵三位一体的位置,它描述为从神出发的父亲,并与他同等同质的圣灵。It also confirmed the position of the patriarch of Constantinople as second in dignity only to the bishop of Rome.这也证实了君士坦丁堡的尊严只对罗马的主教第二族长的位置。

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Constantinople II was convoked by Justinian I in 553, to condemn the Nestorian writings called the "Three Chapters."二是召集由君士坦丁堡查士丁尼我在553,谴责所谓的景教著作“三个篇章。”Under the virtual tutelage of the emperor, the council proscribed Nestorianism and reconfirmed the doctrine that Christ's two natures, one human and one divine, are perfectly united in one person.根据皇帝,该局重申了禁止景教和基督的两个性质,一个人,一个神圣的,是完全统一的学说在一个人的虚拟监护。Pope Vigilius at first defended the Three Chapters, but later accepted the council's ruling.教皇在第一Vigilius捍卫了三个章节,但后来接受了议会的裁决。

Constantinople III was summoned by Constantine IV in 680-81 with the consent of Pope Agatho.君士坦丁堡三世召见680-81与教皇Agatho同意由康斯坦丁IV。It condemned Monothelitism and affirmed that Christ has two wills, one human and one divine, but that these are without division or confusion.它谴责Monothelitism和肯定,基督有两个遗嘱,一个人,一个神圣的,但这些都没有分裂或混乱。In addition, it condemned an earlier pope, Honorius I, for supporting that heresy.此外,它谴责教皇较早,挪我,支持的异端邪说。

Constantinople IV, meeting in 869-70, made no new dogmatic decisions; instead, it greatly contributed to the growing split between the Eastern and Western churches.君士坦丁堡四,在869-70会议,并没有新的教条式的决策,相反,它极大地促进了东部和西部之间的教会增长的分裂。 The principal action was to depose Photius, the patriarch of Constantinople, for usurping his ecclesiastical position.主要行动是废除对盗用他的教会的立场Photius,君士坦丁堡的族长。Later, Photius was restored to his see, and he held another council in 879-80.后来,Photius恢复到他看,他曾在879-80另一个理事会。This latter council, not that of 869, is considered ecumenical by the Orthodox church.后者会,不就是869,被认为是基督教的东正教教堂。

T. Tackett T. Tackett


Council of Constantinople安理会的君士坦丁堡

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(381) (381)

The gathering in Constantinople of 150 Eastern bishops at the request of the Emperor Theodosius I was later regarded by the Council of Chalcedon (451) as the second great ecumenical council of the church.而在皇帝狄奥多西要求,我后来被Chalcedon委员会(451)视为第二大教会的大公会议聚集在东部的150君士坦丁堡主教。 Most importantly it marked the end of over fifty years of Arian political and theological dominance in the East and the restoration and pneumatological extension of Nicene orthodoxy.最重要的是它标志着超过五十阿里安政治和神学在东方,恢复和扩展优势尼西亚正统pneumatological年结束。

The path of history from Nicaea to Constantinople is twisted with various political and theological figures and several theological and synodal skirmishes between Arianism and orthodoxy.历史的路径,从尼西亚君士坦丁堡是扭曲的各种政治和神学的数字和一些神学和主教会议和正统之间阿里乌斯教小冲突。 The varied array of heresies that emerged during this period is given in the council's first canon, where they are also anathematized.不同阵列的异端邪说,在此期间出现的是给予该局的第一个教会,他们在那里也诅咒。A brief examination of these will set the theological context.这些简短的考试将设置神学背景。

Semi-Arians半亚利安

This name was applied to those who tried to steer a middle course between Nicene orthodoxy and Arianism.这个名字是适用于那些谁试图引导之间尼西亚正统和阿里乌斯教的中间路线。Too sensitive to Sabellian implications and the biblical absence of the term homoousion to fully embrace Nicaea and recoiling from blatant Arian characterizations of the Son as a creature, they took refuge in the term homoiousion.过于敏感,Sabellian影响和术语homoousion完全接受尼西亚和作为一个生物的儿子公然阿里安刻画围墙圣经的情况下,他们采取了在长期homoiousion避难。 By this they taught that the Son was like (homoios) the Father but not necessarily the same in essence.通过这一点,他们教导说,儿子就像(homoios)的父亲,但不一定在本质上是一样的。This ambiguous position was held by many who were very close to orthodoxy, eg, Cyril of Jerusalem, as well as those who were more of an Arian disposition, eg, Basil of Ancyra.这种含糊的立场是谁持有许多非常接近正统,如西里尔耶路撒冷,以及那些谁是一个阿里安处置,如,安该拉罗勒更多。Due to the efforts of Athanasius and Hilary of Poitiers many of this party were reconciled to orthodoxy, especially as more radical Arian positions developed.由于亚他那修努力和普瓦捷这个党的许多希拉里不甘心被正统,特别是更激进的阿里安发展的位置。

Pneumatomachians Pneumatomachians

In the post-Nicene period attention was turned to the Holy Spirit and his relation to the discussions on the Father and the Son.在后尼西亚时期注意力转向圣灵和他的关系上的父亲和儿子的讨论。About 360, Athanasius wrote to correct an Egyptian heresy advocated by the Tropici in which the Spirit was taught to have been created out of nothing.关于360,亚他那修写信给正确的埃及异端由所教的精神是已创建无中生有Tropici提倡的。Athanasius maintained instead the deity of the Spirit and his homoousia with the Father and the Son.亚他那修保养,而不是圣灵,并与他的父亲和儿子homoousia神。After this the pneumatomachians (literally "Spirit-fighters") appeared within the homoiousion party.在此之后的pneumatomachians(字面意思是“圣灵战士”)出现在homoiousion党。Led by Eustathius of Sebaste (after 373), they tried to assert a nondivine, noncreaturely, intermediate status for the Spirit, even after affirming the homoousia of the Son.由Sebaste(后373)欧斯塔修斯的带领下,他们试图断言nondivine,noncreaturely,中间为精神状态,即使在肯定了儿子homoousia。 They were opposed by the Cappadocians, who taught the full deity and homoousia of the Son.他们反对的Cappadocians,谁教的全部神和儿子homoousia。They were opposed by the Cappadocians, who taught the full deity and homoousia of the Spirit both implicity (as in Basil, On the Holy Spirit) and explicitly (as in Gregory of Nazianzus, Oration 31).他们反对的Cappadocians,谁教的全部神和圣灵homoousia都implicity(如罗勒,在圣灵),明确(如格雷戈里的nazianzus,致辞31)。 It is this Cappadocian (and Athanasian) theology which prevailed at the Council of Constantinople.正是这种卡帕多西亚(和阿他那修)神学这在君士坦丁堡会议占了上风。

Eunomians or AnomoiansEunomians或Anomoians

Founded by Aetius of Antioch and led by Eunomius of Cyzicus at the time of the council, these held the radical Arian position which refused any compromise with orthodoxy.成立由安提阿Aetius并通过Cyzicus Eunomius领导的理事会时,这些持有的激进立场阿里安正统拒绝任何妥协。They taught a Neoplatonic hierarchy of three beings which were in essence utterly unlike (anomoios) each other, though possessing relative divinity (thus confirming the charge of polytheism).他们教了三个众生这在本质上是完全不同(anomoios)相互柏拉图的层次结构,但具有相对的神性(从而确认了多神教费)。

Eudoxians Eudoxians

These held a classical Arian position particularly advocated at the time of the council by the followers of Eudoxius, former bishop of Antioch (358) and Constantinople (360).这些举行了古典阿里安位置,特别是在由Eudoxius,安提(358)和君士坦丁堡(360)前主教理事会的追随者时所提倡的。 He was known for the jest: "The Father is impious (since he worships no one), but the Son is pious (since he worships the Father)."他是著名的笑话:“父亲是不虔诚(因为他崇拜任何人),但儿子是虔诚的(因为他崇拜的父亲)。”

Sabellians, Marcellians, and PhotiniansSabellians,Marcellians和Photinians

Since the Arians vigorously insisted that the homoousion logically reduced to Sabellianism, it was necessary for the council to repudiate this heresy.由于亚利安大力坚持homoousion逻辑减少到Sabellianism,这是对安理会推翻这个异端必要的。One who actually came close to espousing it was Marcellus of Ancyra, who resisted the Cappadocian Trinitarian development in which three hypostases were distinguished while maintaining one ousia.其中究竟是谁差点拥护它是安该拉,谁抵制卡帕多西亚三位一体的发展是其中三个本质的区别,同时维护一个ousia马塞勒斯。 Marcellus preferred to speak of the expansion of an indivisible Monad (God) which resulted in the externalization of the (until then) immanently existing Logos (the Son) at the time of incarnation, with an expected future contraction of the Logos back into the Monad.马塞勒斯喜欢谈论的一个不可分割的单子(神),它在(到那时)immanently现有标识(子)外造成的化身时间增多,同时预计未来的标志收缩回单子。 Although he was exonerated of the Sabellian label at Rome (341) and Sardica (343), Constantinople condemned his deviant views.虽然他是在罗马(341)和Sardica(343)Sabellian标签清白,君士坦丁堡谴责他的离经叛道的意见。 Photinus of Sirmium, a pupil of Marcellus, developed his teacher's views into an adoptionist Christology and was condemned for the heresy of Paul of Samosata at various councils. Photinus的西锡尔米乌姆,一个马塞勒斯学生,发展成为一个adoptionist基督他的老师的意见,并负责对萨莫萨塔保罗异端谴责各种委员会。

Apollinarians Apollinarians

Constantinople brought a final condemnation on this Christological heresy which originated within the Nicene camp.君士坦丁堡带来了在这个基督论异端最后谴责这在尼西亚派起源。A former friend of Athanasius, Apollinarius of Laodicea zealously advocated the deity of the Logos and upheld the homoousion.亚他那修前的朋友,老底嘉Apollinarius热忱主张神的标志和坚持homoousion。 However, in his concern to avoid the dualistic personality of an adoptionistic Christology, he capitulated to the Arian error in which the Logos completely replaced the human soul and mind in the incarnate Christ.然而,在他的关心,以避免一个adoptionistic基督二元性格,他投降的阿里安错误,其中标识完全取代在人类灵魂的化身基督和心灵。 For this deficient humanity he was opposed reluctantly by Athanasius and vigorously by the Cappadocians.对于这种缺乏人性,他不情愿地反对由亚他那修和大力的Cappadocians。

The theology of the Council of Constantinople is set forth first by the condemnation of these heresies.该理事会的君士坦丁堡神学是提出首先由这些歪理邪说的谴责。More positively, it was expressed in a published statement of doctrine, a tomos, and the creed of the council.更为重要的是,它是表示一个主义,一个tomos和安理会发表声明信条。Unfortunately, the tomos is no longer extant except for what is reflected of it in the letter of the synod of 382.不幸的是,tomos不再是现存的除了什么是它体现在对382主教的信。The creed is to be found not in the records of Constantinople, but in those of the Council of Chalcedon (451), where a creed attributed to Constantinople (C) was read along with the Nicene Creed (N). C happens to be the creed that is read in churches today under the title the Nicene Creed, but it is more appropriately known as the Niceno-Constantinopolitan Creed. Without recounting the scholarly debates on C, it seems most likely that it was a local form of N, adopted by Constantinople and amended to reflect the council's pneumatology.的信条是要发现在君士坦丁堡的记录,而是在Chalcedon委员会(451),其中一个信条归因于君士坦丁堡(C)的宣读与尼西亚信经(N)沿,C恰好是信条是在教堂今天读的标题下的尼西亚信条,但它更适合作为Niceno - Constantinopolitan信条知道,如果没有叙述在C的学术辩论,似乎最有可能的,这是一个N的局部形式,通过君士坦丁堡和修订,以反映该局的pneumatology。 Thus the Council of Constantinople did not see itself as producing a new creed but rather reaffirming and upholding the faith of Nicaea.因此,君士坦丁堡安理会没有看到产生一个新的信条,而是重申和坚持尼西亚信仰本身。At Chalcedon, however, concern for the pure form of N led them to distinguish between N and C.在迦克墩,但是,对于N的纯形式的关注引导他们分清N和C。

The pneumatological emendation of the Nicene faith followed the example of Basil by limiting itself to biblical words and phrases.该尼西亚信仰pneumatological校正其次局限于圣经的单词和短语的罗勒的例子。The Spirit is confessed to be the "Lord" and "Life-giver," the one "who with the Father and the Son is together worshiped and together glorified."精神是承认自己是“上帝”和“生命的赐予者,”其中的“谁与父亲和儿子在一起,共同敬拜赞美。”The homoousia of the Spirit is not explicitly affirmed here, probably because of a last-minute attempt to reconcile the pneumatomachians.圣灵homoousia没有明确肯定在这里,可能是因为在最后一分钟试图调和pneumatomachians。 However, the homoousion apparently was affirmed in the tomos, since the letter of the synod of 382 summarizes the council's doctrine as faith in the uncreated, consubstantial, and coeternal trinity.然而,homoousion显然是肯定了tomos,自382主教信总结了理事会作为在非受造,同质和coeternal三位一体信仰的教义。

Besides the reaffirmation of Nicene orthodoxy, this developed pneumatology, which made possible a full Trinitarian doctrine for the East, was the most important contribution of the Council of Constantinople.除了正统的尼西亚,这个开发pneumatology,这使得有可能为东满三位一体的教义,重申了对君士坦丁堡会议最重要的贡献。

CA BlaisingCA Blaising
(Elwell Evangelical Dictionary) (Elwell宣布了福音字典)

Bibliography 参考书目
"Canons of the One Hundred and Fifty Fathers," The Seven Ecumenical Councils, NPNF; HM Gwatkin, Studies of Arianism; JND Kelly, Early Christian Creeds and Early Christian Doctrines; CE Raven, Apollinarianism; R. Seeberg, The Textbook of the History of Doctrines; J. Taylor, "The First Council of Constantinople (381)," Pru 13:47-54, 91-97; WP DuBose, The Ecumenical Councils.“大炮的一百五十父亲,”七基督教议会,NPNF; HM Gwatkin,是阿里乌斯教研究; JND凯利,早期基督教教义和早期基督教的教义; CE乌鸦,Apollinarianism; R. Seeberg,该历史教科书教义的J.泰勒,他说:“第一届理事会君士坦丁堡(381),”PRU 13:47-54,91-97; WP DuBose,而基督教议会。


First Council of Constantinople - 381 AD第一届理事会君士坦丁堡 - 381 AD

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CONTENTS目录

INTRODUCTION引言

In the year 380 the emperors Gratian and Theodosius I decided to convoke this council to counter the Arians, and also to judge the case of Maximus the Cynic, bishop of Constantinople.在380年狄奥多西皇帝Gratian和我决定召集本会反击的arians,并判断鲆的犬儒,君士坦丁堡主教的情况。 The council met in May of the following year.安理会举行次年五月。One hundred and fifty bishops took part, all of them eastern Orthodox, since the Pneumatomachi party had left at the start.一百五十主教参加,个个东正教,因为Pneumatomachi党已经在开始离开。

After Maximus had been condemned, Meletius, bishop of Antioch, appointed Gregory of Nazianzus as the lawful bishop of Constantinople and at first presided over the council.经过鲆一直谴责,Meletius,安提阿主教,任命为君士坦丁堡主教的nazianzus格雷戈里合法和首次主持了安理会。 Then on Meletius's sudden death, Gregory took charge of the council up to the arrival of Acholius, who was to table Pope Damasus's demands: namely, that Maximus should be expelled as an interloper, and that the translation of bishops should be avoided.然后在Meletius的突然死亡,格雷戈里注意到理事会充电到Acholius,谁是表教皇达玛斯的需求到来:即,鲆应作为闯入者驱逐,而翻译的主教应该避免。 But when Timothy, bishop of Alexandria, arrived he declared Gregory's appointment invalid.但是,当霍震霆,亚历山大的主教,他宣称抵达格雷戈里的任命无效。Gregory resigned the episcopacy and Nectarius, after baptism and consecration, was installed as bishop and presided over the council until its closure.格雷戈里辞职的主教和Nectarius,经过洗礼和奉献,被安装和主教在直至其关闭理事会主持。

No copy of the council's doctrinal decisions, entitled tomos kai anathematismos engraphos (record of the tome and anathemas), has survived.没有安理会的理论决定的副本,题为tomos偕anathematismos engraphos(本大部头和anathemas记录),生还。So what is presented here is the synodical letter of the synod of Constantinople held in 382, which expounded these doctrinal decisions, as the fathers witness, in summary form: namely, along the lines defined by the council of Nicaea, the consubstantiality and coeternity of the three divine persons against the Sabellians, Anomoeans, Arians and Pneumatomachi, who thought that the divinity was divided into several natures; and the enanthropesis (taking of humanity) of the Word, against those who supposed that the Word had in no way taken a human soul.那么什么是这里是君士坦丁堡主教在382举行synodical信,阐述了这些理论的决定,作为父亲的见证,以摘要形式:即沿由尼西亚议会,同体和coeternity定义的线条,这三个神圣的人反对Sabellians,Anomoeans,亚利安和Pneumatomachi,谁认为神是划分成若干性质,并在Word enanthropesis(人类服用)谁应该对这些,该字曾在没有办法采取了人的灵魂。All these matters were in close agreement with the tome that Pope Damasus and a Roman council, held probably in 378, had sent to the East.所有这些问题都与教皇达玛斯和罗马议会举行的378可能,曾派人到东希瑞接近达成协议。

Scholars find difficulties with the creed attributed to the council of Constantinople.学者找到与信条归结为君士坦丁堡议会的困难。Some say that the council composed a new creed.有人说,安理会组成一个新的信条。But no mention is made of this creed by ancient witnesses until the council of Chalcedon; and the council of Constantinople was said simply to have endorsed the faith of Nicaea, with a few additions on the holy Spirit to refute the Pneumatomachian heresy.但是没有提到这个由直到Chalcedon委员会古证人信条,以及君士坦丁堡理事会只说了一句有赞同与圣灵作一些补充的尼西亚信,反驳Pneumatomachian异端。 Moreover, if the latter tradition is accepted, an explanation must be given of why the first two articles of the so-called Constantinopolitan creed differ considerably from the Nicene creed.此外,如果是后者的传统被接受,必须给予解释为什么前两个所谓的Constantinopolitan信条文章不同于尼西亚信条很大。

It was J. Lebon, followed by JND Kelly and AM Ritter, who worked at the solution of this problem.这是J. Lebon,由JND凯利和AM里特,谁在这个问题的解决工作之后。Lebon said that the Nicene creed, especially since it was adapted to use at baptism, had taken on a number of forms.Lebon说,尼西亚信条,特别是因为它适应使用的洗礼,已经在采取了多种形式。It was one of these which was endorsed at the council of Constantinople and developed by additions concerning the holy Spirit.正是这些这是通过在君士坦丁堡议会和有关圣灵增加发达国家。All the forms, altered to some extent or other, were described by a common title as "the Nicene faith".所有的形式,在一定程度上改变或其他,由一个被描述为“尼西亚信”共同称号。Then the council of Chalcedon mentioned the council of Constantinople as the immediate source of one of them, marked it out by a special name "the faith of the 150 fathers", which from that time onwards became its widely known title, and quoted it alongside the original simple form of the Nicene creed.然后Chalcedon委员会提到了君士坦丁堡作为其中的一个直接来源议会,标志着一个特别的名字“的150父亲的信仰”,这是从那个时候起成为其广为人知的标题出来,并引述它旁边原本简单的形式尼西亚信条。 The Greek text of the Constantinopolitan creed, which is printed below, is taken from the acts of the council of Chalcedon.该Constantinopolitan信条,这是印在下面,希腊文是取自Chalcedon委员会的行为。

The council of Constantinople enacted four disciplinary canons: against the Arian heresy and its sects (can. 1), on limiting the power of bishops within fixed boundaries (can. 2), on ranking the see of Constantinople second to Rome in honour and dignity (can. 3), on the condemnation of Maximus and his followers (can. 4).在君士坦丁堡议会颁布了四项纪律大炮:对阿里安异端和教派(can. 1),就限制主教的边界内固定功率(can. 2),对排名第二的君士坦丁堡罗马看到的荣誉和尊严(can. 3),对鲆和他的追随者(can. 4)谴责。Canons 2-4 were intended to put a stop to aggrandisement on the part of the see of Alexandria.大炮2-4旨在提上见亚历山大的一部分,停止扩张。The two following canons, 5 and 6, were framed at the synod which met in Constantinople in 382.以下两个大炮,5和6,被诬陷在君士坦丁堡的主教会面,这在382。The 7th canon is an extract from a letter which the church of Constantinople sent to Martyrius of Antioch.第7届佳能是从一封信其中君士坦丁堡教会发送到安提阿Martyrius提取。

The council ended on 9 July 381, and on 30 July of the same year, at the request of the council fathers, the emperor Theodosius ratified its decrees by edict .该委员会于7月9日结束381,并在同年30月,在议会父亲的要求下,皇帝狄奥多西批准其通过法令法规。

Already from 382 onwards, in the synodical letter of the synod which met at Constantinople, the council of Constantinople was given the title of "ecumenical".已经从382起,在君士坦丁堡的主教这在会见synodical的信中,君士坦丁堡议会被赋予了“合一”的称号。 The word denotes a general and plenary council.这个词是指一般的和国务院全体会议。But the council of Constantinople was criticised and censured by Gregory of Nazianzus.但君士坦丁堡议会批评和谴责的nazianzus格雷戈里。In subsequent years it was hardly ever mentioned.在随后的几年是很少提及。In the end it achieved its special status when the council of Chalcedon, at its second session and in its definition of the faith, linked the form of the creed read out at Constantinople with the Nicene form, as being a completely reliable witness of the authentic faith.最后它达到了它的特殊地位时,Chalcedon委员会在其第二届会议,并在其定义的信念,联系了阅读的形式与尼西亚信条君士坦丁堡出形式,是一个完全可靠的真实见证信心。 The fathers of Chalcedon acknowledged the authority of the canons -- at least as far as the eastern church was concerned -- at their sixteenth session.迦克墩的父亲承认的大炮权力 - 至少就东部教会关注 - 在其第十六次会议。The council's dogmatic authority in the western church was made clear by words of Pope Gregory I: "I confess that I accept and venerate the four councils (Nicaea, Constantinople, Ephesus and Chalcedon) in the same way as I do the four books of the holy Gospel."安理会在西方教会教条式的权力是明确由罗马教皇格雷戈里我的话:“我承认,我接受和崇拜以同样的方式四个议会(尼西亚,君士坦丁堡,以弗所和迦克墩),因为我做的四书圣洁的福音"

The bishop of Rome's approval was not extended to the canons, because they were never brought "to the knowledge of the apostolic see''. Dionysius Exiguus knew only of the first four -- the ones to be found in the western collections. Pope Nicholas I wrote of the sixth canon to Emperor Michael III: "It is not found among us, but is said to be in force among you''.在罗马的主教不批准延长的大炮,因为他们从来没有提出“以知识的使徒见''修斯Exiguus知道前四只 - 要在西部发现的教皇尼古拉收藏我写的第六届佳能皇帝迈克尔三:“这不是我们当中找到,但据说在你们中间力量'。

The English translation is from the Greek text, which is the more authoritative version.英文翻译是从希腊文,这是比较权威的版本。


The exposition of the 150 fathers150父亲的论述

We believe in one God the Father all-powerful, maker of heaven and of earth, and of all things both seen and unseen.我们相信,在一个父神全能的,天上和地上制造商,所有的东西都看见和看不见的。And in one Lord Jesus Christ, the only-begotten Son of God, begotten from the Father before all the ages, light from light, true God from true God, begotten not made, consubstantial with the Father, through whom all things came to be; for us humans and for our salvation he came down from the heavens and became incarnate from the holy Spirit and the virgin Mary, became human and was crucified on our behalf under Pontius Pilate; he suffered and was buried and rose up on the third day in accordance with the scriptures; and he went up into the heavens and is seated at the Father's right hand; he is coming again with glory to judge the living and the dead; his kingdom will have no end.而在一主耶稣基督,上帝的独生子,从父独生子之前,所有的年龄,从灯,从真神真神,造物主没有作出,与父同体,通过他们所有的东西走过来的;我们人类和我们的拯救,他从天上下来,并成为从圣灵和圣母玛利亚的化身,成为人类,是我们的代表在本丢彼拉多钉在十字架上,他深受其害,被埋葬,并在第三天上涨了按照与经文和他去了进入天堂,是在父亲的右手坐,他即将再次与荣耀,审判活人与死人,他的王国将不会结束。 And in the Spirit, the holy, the lordly and life-giving one, proceeding forth from the Father, co-worshipped and co-glorified with Father and Son, the one who spoke through the prophets; in one, holy, catholic and apostolic church.而在精神,神圣的气派和赋予生命的一个,从父提出诉讼,共同崇拜,与父亲和儿子,谁通过先知谈到合作荣耀;于一体,神圣,天主教和使徒教堂。 We confess one baptism for the forgiving of sins.我们承认为罪的宽恕一洗。We look forward to a resurrection of the dead and life in the age to come.我们期待着一个死者的年龄和生命来复活。Amen.阿门。

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

To the most honoured lords and most reverend brethren and fellow-ministers, Damasus, Ambrose, Britton, Valerian, Acholius, Anemius, Basil, and the rest of the holy bishops who met in the great city of Rome: the sacred synod of orthodox bishops who met in the great city of Constantinople sends greetings in the Lord.到了最尊贵,最可敬的兄弟领主和同胞部长,达玛斯,刘汉铨,布里顿,缬草,Acholius,Anemius,罗勒,以及谁在罗马会见了伟大的城市圣主教休息:神圣的正统主教主教会议谁见了在君士坦丁堡伟大的城市在主发送问候。

It may well be unnecessary to instruct your reverence by describing the many sufferings that have been brought upon us under Arian domination, as if you did not know already.它可能是不必要的指示通过描述已经向我们带来了许多痛苦的支配下阿里安的崇敬之情,因为如果你不知道了。Nor do we imagine that your piety considers our affairs so trivial that you need to learn what you must be suffering along with us.也没有我们想象的那么虔诚认为我们的事务琐碎,你需要学习你必须和我们一起痛苦。 Nor were the storms which beset us such as to escape your notice on grounds of insignificance.这也不是困扰我们这样来逃避对渺小的理由通知风暴。The period of persecution is still recent and ensures that the memory remains fresh not only among those who have suffered but also among those who have through love made the lot of those who suffered their own.在迫害期间仍是近期的,并确保内存仍然新鲜,不仅在那些谁拥有,但在那些谁也都通过爱使那些谁遭受很多自己受损。It was barely yesterday or the day before that some were freed from the bonds of exile and returned to their own churches through a thousand tribulations.这是昨天勉强或在此之前,一些人摆脱了流亡的债券和通过千磨难回到自己的教会的一天。The remains of others who died in exile were brought back.别人谁死于流放的遗体带回。Even after their return from exile some experienced a ferment of hatred from the heretics and underwent a more cruel fate in their own land than they did abroad, by being stoned to death by them in the manner of the blessed Stephen.即使他们从流亡返回一些经历了从异教徒的仇恨发酵并接受在自己的土地比他们在国外更残酷的命运由被砸死了他们死在斯蒂芬的祝福方式。 Others were torn to shreds by various tortures and still carry around on their bodies the marks of Christ's wounds and bruises.其他被撕成碎片的各种折磨,仍然继续他们的身体周围的基督的伤口和擦伤的痕迹。Who could number the financial penalties, the fines imposed on cities, the confiscations of individual property, the plots, the outrages, the imprisonments?谁能够数的经济处罚,对城市的罚款,对个人财产的地块,暴行,对没收的监禁?Indeed all our afflictions increased beyond number: perhaps because we were paying the just penalty for our sins; perhaps also because a loving God was disciplining us by means of the great number of our sufferings.事实上,我们所有的苦难数量增加以外:也许是因为我们付出的只是为我们的罪的刑罚,也许还因为一个充满爱的神管教由我们的痛苦我们大量的手段。

So thanks be to God for this.所以,感谢神这一点。He has instructed his own servants through the weight of their afflictions, and in accordance with his numerous mercies he has brought us back again to a place of refreshment The restoration of the churches demanded prolonged attention, much time and hard work from us if the body of the church which had been weak for so long was to be cured completely by gradual treatment and brought back to its original soundness in religion.他已指示通过他们的苦难重量自己的仆人,并与他的许多怜悯按照他给我们带来重新回到了茶点的地方教会的恢复要求长期关注,从我们很多时间和努力工作,如果身体有哪些已经这么久弱教会将通过循序渐进的治疗完全治愈,并带回其原始宗教的健全性。 We may seem on the whole to be free from violent persecutions and to be at the moment recovering the churches which have long been in the grip of the heretics.我们似乎总体上是从暴力迫害的自由,并在复苏当中有长期在外道握了教堂的时刻。But in fact we are oppressed by wolves who even after expulsion from the fold go on ravaging the flocks up and down dale, making so bold as to hold rival assemblies, activating popular uprisings and stopping at nothing which might harm the churches.但实际上我们是谁,即使狼从羊群上肆虐的向上和向下漫山遍野折去,驱逐作出大胆地举行集会对手,激活民众起义,并在任何可能损害教会停止压迫。 As we have said, this made us take a longer time over our affairs.正如我们所说,这使我们在我们的事务中需要较长的时间。

But now you have shown your brotherly love for us by convoking a synod in Rome, in accordance with God's will, and inviting us to it, by means of a letter from your most God-beloved emperor, as if we were limbs of your very own, so that whereas in the past we were condemned to suffer alone, you should not now reign in isolation from us, given the complete agreement of the emperors in matters of religion.但现在你已经表现出convoking在罗马的主教,在与神的旨意办事,邀请我们去您对我们兄弟般的爱,通过从你最神心爱的皇帝信手段,如果我们对你非常四肢自己,使而在过去,我们是注定要独自受苦,你不应该从我们现在的统治隔离,鉴于皇帝在宗教事务完全一致的。 Rather, according to the word of the apostle, we should reign along with you'.相反,根据使徒总之,要与你一起统治“。So it was our intention that if it were possible we should all leave our churches together and indulge our desires rather than attend to their needs.所以这是我们的意图,如果有可能,我们都应该离开我们的教会我们一起放纵欲望,而不是照顾他们的需要。But who will give us wings as of a dove, so we shall fly and come to rest with you?但是,谁给我们作为一个鸽子的翅膀,让我们来飞和休息的吗?This course would leave the churches entirely exposed, just as they are beginning their renewal; and it is completely out of the question for the majority.本课程将完全暴露了离开教堂,就像他们开始他们的重建,以及它是完全脱离了大多数问题。As a consequence of last year's letter sent by your reverence after the synod of Aquileia to our most God-beloved emperor Theodosius, we came together in Constantinople.作为您的崇敬发送后Aquileia主教我们最神心爱的皇帝狄奥多西去年的信的后果,我们一起来到君士坦丁堡。 We were equipped only for this stay in Constantinople and the bishops who remained in the provinces gave their agreement to this synod alone.我们只配这在君士坦丁堡的主教谁留在各省保持了自己的协议,这个主教单。 We foresaw no need for a longer absence, nor did we hear of it in advance at all, before we gathered in Constantinople.我们没有预见到需要一个较长的情况下,也没有听到它在所有的进步,才聚集在君士坦丁堡。

On top of this the tightness of the schedule proposed allowed no opportunity to prepare for a longer absence, nor to brief all the bishops in the provinces who are in communion with us and to get their agreement.在这种紧张的日程建议允许前没有机会准备较长的情况下,也不是简单中的所有省份谁在与我们交流,并得到他们的同意主教。 Since these considerations, and many more besides, prevented most of us from coming, we have done the next best thing both to set matters straight and to make your love for us appreciated: we have managed to convince our most venerable and reverend brethren and fellow-ministers, Bishops Cyriacus, Eusebius and Priscian to be willing to undertake the wearisome journey to you.由于这些因素,多之外,无法来我们中的大多数,我们做了一个最好的东西都设置问题,并直接为我们感谢你的爱:我们已经成功地说服我们的最古老的和可敬的兄弟和同胞部长,主教Cyriacus,尤西比乌斯和Priscian必须愿意承担跋涉给你。 Through them we wish to show that our intentions are peaceful and have unity as their goal.通过他们,我们要表明我们的意图是和平的,并作为其目标的统一。We also want to make clear that what we are zealously seeking is sound faith.我们也想清楚,我们所寻求的是健全的信仰热忱。

What we have undergone -- persecutions, afflictions, imperial threats, cruelty from officials, and whatever other trial at the hands of heretics -- we have put up with for the sake of the gospel faith established by the 318 fathers at Nicaea in Bithynia.我们经历 - 迫害,患难,帝国的威胁,从官员的虐待,以及其它在审判异教徒的手中 - 我们已为福音的信仰建立在尼西亚的318为了与父亲在庇推尼。You, we and all who are not bent on subverting the word of the true faith should give this creed our approval.你,我们和所有谁不上颠覆了真正的信仰字弯我们应该给这个信条批准。It is the most ancient and is consistent with our baptism.它是最古老的,是与我们的洗礼是一致的。It tells us how to believe in the name of the Father and of the Son and of the holy Spirit: believing also, of course, that the Father, the Son and the holy Spirit have a single Godhead and power and substance, a dignity deserving the same honour and a co-eternal sovereignty, in three most perfect hypostases, or three perfect persons.它告诉我们如何相信在父亲的姓名和子和圣灵还相信,当然,父,子和圣灵有一个神性和动力和物质,一种尊严值得同样的荣誉和共同永恒的主权,在三个最完美的本质的,或三者完美的人。

So there is no place for Sabellius's diseased theory in which the hypostases are confused and thus their proper characteristics destroyed.所以没有撒伯流的病变,其中本质的理论是混乱,从而摧毁了自己应有的地方特色。Nor may the blasphemy of Eunomians and Arians and Pneumatomachi prevail, with its division of substance or of nature or of Godhead, and its introduction of some nature which was produced subsequently, or was created, or was of a different substance, into the uncreated and consubstantial and co-eternal Trinity.也可能是Eunomians和亚利安和Pneumatomachi为准亵渎,其物质或自然或神师,其制作的一些性质随后引进,或创建,或者是一个不同的物质将自存,并同质和合作永恒的三位一体。 And we preserve undistorted the accounts of the Lord's taking of humanity, accepting as we do that the economy of his flesh was not soulless nor mindless nor imperfect.同时,我们保持不失真主的人类服用的帐目,接受,因为我们做的是,他的肉体没有灵魂的经济,也不是不动脑子,也不完善。 To sum up, we know that he was before the ages fully God the Word, and that in the last days he became fully man for the sake of our salvation.综上所述,我们知道他以前的年龄完全的神的话语,并且在最后的日子,他开始全面为我们着想的人得救。

So much, in summary, for the faith which is openly preached by us.这么多,总结,为信仰是公开鼓吹我们。You can take even more heart concerning these matters if you think fit to consult the tome that was issued in Antioch by the synod which met there as well as the one issued last year in Constantinople by the ecumenical synod.你可以采取更心就这些问题,如果您认为合适的咨询这是在安提阿的主教发出的会晤,以及有一个发表在君士坦丁堡的基督教主教去年大部头。 In these documents we confessed the faith in broader terms and we have issued a written condemnation of the heresies which have recently erupted.在这些文件中,我们承认,在更广泛的方面,我们有信心,并出台了哪些最近爆发的歪理邪说书面谴责。

With regard to particular forms of administration in the churches, ancient custom, as you know, has been in force, along with the regulation of the saintly fathers at Nicaea, that in each province those of the province, and with them-should the former so desire -- their neighbours, should conduct ordinations as need might arise.关于特殊形式的管理,在教堂,古老的习俗,如你所知,已经生效,随着在尼西亚调控的圣洁的父亲,即在每个省的省,并与他们,应前这样的愿望 - 他们的邻居,应根据需要进行祝可能出现。Accordingly, as you are aware, the rest of the churches are administered, and the priests [= bishops] of the most prominent churches have been appointed, by us.因此,如你所知,其余的教堂管理,祭司[=主教]最突出的教堂被任命我们。Hence at the ecumenical council by common agreement and in the presence of the most God-beloved emperor Theodosius and all the clergy, and with the approval of the whole city, we have ordained the most venerable and God-beloved Nectarius as bishop of the church newly set up, as one might say, in Constantinople -- a church which by God's mercy we just recently snatched from the blasphemy of the heretics as from the lion's jaws.因此,在共同协议基督教会和最神心爱的皇帝狄奥多西和所有在场的神职人员,并与全市批准,我们作为主教祝圣的最古老的教堂和上帝心爱Nectarius新成立的,因为可以说,在君士坦丁堡 - 教堂是上帝的怜悯,我们刚刚从异教徒亵渎抢去从狮子的下颚。

Over the most ancient and truly apostolic church at Antioch in Syria, where first the precious name of "Christians" came into use, the provincial bishops and those of the diocese of the East came together and canonically ordained the most venerable and God-beloved Flavian as bishop with the consent of the whole church, as though it would give the man due honour with a single voice.在安提阿在最古老的,真正的使徒在叙利亚,其中首先是“基督徒”珍贵名来到教堂投入使用,省主教和东教区的标准地走到了一起,并受戒最古老和神心爱弗拉维安作为主教与整个教会同意,就好像它会给人以一个声音由于荣誉。 The synod as a whole also accepted that this ordination was legal.作为一个整体,主教也接受了这个协调是合法的。We wish to inform you that the most venerable and God-beloved Cyril is bishop of the church in Jerusalem, the mother of all the churches.我们想告诉你,最古老和神心爱的西里尔是在耶路撒冷,所有的教会的母亲教会的主教。He was canonically ordained some time ago by those of the province and at various times he has valiantly combated the Arians.他是标准地祝圣前一段时间由全省的和在不同时期,他英勇斗争的arians。

We exhort your reverence to join us in rejoicing at what we have legally and canonically enacted.我们敦促您的崇敬之情参加在我们所制定的法律和标准地大喜我们。Let spiritual love link us together, and let the fear of the Lord suppress all human prejudice and put the building up of the churches before individual attachment or favour.让我们的灵魂之爱联系在一起,并让主的恐惧压制人的偏见,把所有的教堂建筑之前附件或个人的青睐。In this way, with the account of the faith agreed between us and with christian love established among us, we shall cease to declare what was condemned by the apostles, "I belong to Paul, I to Apollo, I to Cephas"; but we shall all be seen to belong to Christ, who has not been divided up among us; and with God's good favour, we shall keep the body of the church undivided, and shall come before the judgment-seat of the Lord with confidence.这样,随着我们之间的信仰帐户与基督的爱在我们中间建立同意,我们应停止申报什么是由使徒谴责,“我是属于保罗,我向阿波罗,我给矶法”,但我们所有应被视为属于基督,谁没有被分割在我们中间;及与神的良好支持,我们将保持教堂不可分割的身体,自之前的判断与信心的主座。

CANONS大炮

11

The profession of faith of the holy fathers who gathered in Nicaea in Bithynia is not to be abrogated, but it is to remain in force.在对谁在尼西亚聚集在圣庇推尼的父亲信仰界不被废止,但它仍然有效。Every heresy is to be anathematised and in particular that of the Eunomians or Anomoeans, that of the Arians or Eudoxians, that of the Semi-Arians or Pneumatomachi, that of the Sabellians that of the Marcellians, that of the Photinians and that of the Apollinarians.每一个异端是要anathematised,特别是Eunomians或Anomoeans,那是的arians或Eudoxians,即半亚利安或Pneumatomachi,即对Sabellians,该Marcellians,即对Photinians及Apollinarians的。

22

Diocesan bishops are not to intrude in churches beyond their own boundaries nor are they to confuse the churches: but in accordance with the canons, the bishop of Alexandria is to administer affairs in Egypt only; the bishops of the East are to manage the East alone (whilst safeguarding the privileges granted to the church of the Antiochenes in the Nicene canons); and the bishops of the Asian diocese are to manage only Asian affairs; and those in Pontus only the affairs of Pontus; and those in Thrace only Thracian affairs.教区主教是在不侵犯超越自己的界限的教堂也不是混淆教会:但与教规规定,亚历山大的主教,是埃及唯一的事务管理;东方的主教是管理东单(同时,保障授予在尼西亚大炮的Antiochenes教会的特权),以及亚洲教区的主教是只管理亚洲事务,并在庞那些只有庞事务;和色雷斯只有色雷斯事务的人。 Unless invited bishops are not to go outside their diocese to perform an ordination or any other ecclesiastical business.除非是不邀请主教以外的教区去执行一个协调或任何其他教会的业务。If the letter of the canon about dioceses is kept, it is clear that the provincial synod will manage affairs in each province, as was decreed at Nicaea.如果有关教区保持佳能信,很显然,省主教会议将在每个省管理事务,是在尼西亚颁布。But the churches of God among barbarian peoples must be administered in accordance with the custom in force at the time of the fathers.但是在野蛮民族的神的教会必须在管理与现行习俗在父亲的时间。

33

Because it is new Rome, the bishop of Constantinople is to enjoy the privileges of honour after the bishop of Rome.因为它是新的罗马,君士坦丁堡的主教,是享受后的罗马主教荣誉的特权。

44

Regarding Maximus the Cynic and the disorder which surrounded him in Constantinople: he never became, nor is he, a bishop; nor are those ordained by him clerics of any rank whatsoever.关于鲆的犬儒和骚乱包围君士坦丁堡他:他从来没有成为,也不是他,一位主教,也不是他命定的任何级别的任何神职人员。 Everything that was done both to him and by him is to be held invalid.做的一切,都对他和他是被视为无效。

55

Regarding the Tome [2] of the Westerns: we have also recognised those in Antioch who confess a single Godhead of Father and Son and holy Spirit.关于圣多美和普林西比[2]西部片:我们也承认在安提阿那些谁承认了父亲和儿子和圣灵单神格。

66

There are many who are bent on confusing and overturning the good order of the church and so fabricate, out of hatred and a wish to slander, certain accusations against orthodox bishops in charge of churches.有很多谁是一心混乱,推翻了教会的良好秩序等编造出来的仇恨,并希望诋毁,对在教堂负责正统主教一定的指责。Their intention is none other than to blacken priests' reputations and to stir up trouble among peace- loving laity.他们的意图无非是要抹黑牧师的声誉,并挑起中爱好和平的俗人麻烦。For this reason the sacred synod of bishops assembled at Constantinople has decided not to admit accusers without prior examination, and not to allow everyone to bring accusations against church administrators -- but with- out excluding everyone.由于这个原因,在君士坦丁堡主教圣主教组装已决定不承认指控未经检验,而不是让大家把对教会管理员指责 - 但出不包括每一个人。So if someone brings a private (that is a personal) complaint against the bishop on the grounds that he has been defrauded or in some other way unjustly dealt with by him, in the case of this kind of accusation neither the character nor the religion of the accuser will be subject to examination.因此,如果有人带来的,他一直在欺骗或不公平地处理他与其他一些方式对这一指控既不是字符也不是一种宗教的情况下,理由反对主教私人(即个人)的投诉原告将受到检查。 It is wholly essential both that the bishop should have a clear conscience and that the one who alleges that he has been wronged, whatever his religion may be, should get justice.这是完全必要的主教都应该有一个明确的良心,一个谁声称,他一直很委屈,不管他的宗教可能是,应该得到正义。

But if the charge brought against the bishop is of an ecclesiastical kind, then the characters of those making it should be examined, in the first place to stop heretics bringing charges against orthodox bishops in matters of an ecclesiastical kind.但是,如果对主教提出的指控的教会样,那么这些决策人物应该检查,首先停止针对异教徒带来一个样的问题正统教会主教的费用。 (We define "heretics" as those who have been previously banned from the church and also those later anathematised by ourselves: and in addition those who claim to confess a faith that is sound, but who have seceded and hold assemblies in rivalry with the bishops who are in communion with us.) In the second place, persons previously condemned and expelled from the church for whatever reason, or those excommunicated either from the clerical or lay rank, are not to be permitted to accuse a bishop until they have first purged their own crime. (我们定义“异端”为那些谁此前已禁止从教堂,也是后来自己anathematised的:而且除了那些谁主张承认的信仰是合理的,但谁也脱离,并与主教在竞争集会谁在与我们交流,在第二位),以前的谴责和驱逐出教会无论出于何种原因,或驱逐那些从文书或任何人躺在排名,是不被准许指责主教,直到他们首先清除自己的罪行。 Similarly, those who are already accused are not permitted to accuse a bishop or other clerics until they have proved their own innocence of the crimes with which they are charged.同样,那些谁已经被告不得指责主教或其他神职人员,直到他们证明了他们的与他们所指控的罪行自己的清白。But if persons who are neither heretics nor excommunicates, nor such as have been previously condemned or accused of some transgression or other, claim that they have some ecclesiastical charge to make against the bishop, the sacred synod commands that such persons should first lay the accusations before all the bishops of the province and prove before them the crimes committed by the bishop in the case.但是,如果既不是异端的人谁也不excommunicates,也不如以前曾谴责或被告人或其他一些越轨,声称他们有一些教会负责把反对主教,主教的神圣命令,这些人首先要打好指责之前所有的省主教和之前他们证明了主教的情况下犯下的罪行。 If it emerges that the bishops of the province are not able to correct the crimes laid at the bishop's door, then a higher synod of the bishops of that diocese, convoked to hear this case, must be approached, and the accusers are not to lay their accusations before it until they have given a written promise to submit to equal penalties should they be found guilty of making false accusations against the accused bishop, when the matter is investigated.如果出现,该省内的主教不能纠正主教的大门奠定了罪,然后是该教区主教高主教会议,召集听到这个情况下,必须走近,和原告没有打好之前他们,直到他们都给予了书面承诺,向平等处罚的指控应被发现对被告作出的主教,当事情调查诬告罪。

If anyone shows contempt of the prescriptions regarding the above matters and presumes to bother either the ears of the emperor or the courts of the secular authorities, or to dishonour all the diocesan bishops and trouble an ecumenical synod, there is to be no question whatever of allowing such a person to bring accusations forward, because he has made a mockery of the canons and violated the good order of the church.如果有人给出了有关上述事项,并假定处方蔑视打扰要么耳皇帝的世俗当局或法院,或拒付所有教区主教和麻烦一大公主教,还有就是没有什么问题的让这样的人带来前进的指责,因为他已经做了的大炮嘲弄,违背了教会的良好秩序。

77

Those who embrace orthodoxy and join the number of those who are being saved from the heretics, we receive in the following regular and customary manner: Arians, Macedonians, Sabbatians, Novatians, those who call themselves Cathars and Aristae, Quartodeciman or Tetradites, Apollinarians-these we receive when they hand in statements and anathematise every heresy which is not of the same mind as the holy, catholic and apostolic church of God.这些谁接受正统和参加者谁是被从外道保存的数量,我们在下面的正则和习惯的方式获得:亚利安,马其顿,Sabbatians,Novatians,那些谁自称卡特里派教徒和Aristae,Quartodeciman或Tetradites,Apollinarians -这些问题,我们收到他们的手时,在报表和anathematise每异端这是相同的头脑不作为神圣,天主教和使徒神的教会。They are first sealed or anointed with holy chrism on the forehead, eyes, nostrils, mouth and ears.他们是第一个密封膏或与神圣chrism的额头,眼睛,鼻孔,嘴巴和耳朵。As we seal them we say: "Seal of the gift of the holy Spirit".由于我们封他们说:“印章的圣灵的恩赐”。But Eunomians, who are baptised in a single immersion, Montanists (called Phrygians here), Sabellians, who teach the identity of Father and Son and make certain other difficulties, and all other sects -- since there are many here, not least those who originate in the country of the Galatians -- we receive all who wish to leave them and embrace orthodoxy as we do Greeks.但Eunomians,谁是在一个单一的浸泡,Montanists(称为Phrygians这里),Sabellians,谁教的父亲和儿子的身份,使其他一些困难,和所有其他教派洗礼 - 因为这里有很多,尤其是那些谁起源于加拉太国家 - 我们收到的所有谁希望离开他们和我们一样接受正统希腊人。On the first day we make Christians of them, on the second catechumens, on the third we exorcise them by breathing three times into their faces and their ears, and thus we catechise them and make them spend time in the church and listen to the scriptures; and then we baptise them.在第一天,我们利用他们的基督徒,在第二个慕道者,在第三,我们通​​过呼吸进入傩他们的脸和耳朵三次他们,因此我们catechise他们,让他们在教会里度过的时间和听经文;然后我们洗礼的。


FOOTNOTES脚注
  1. Namely the synod of Constantinople in 382即在382君士坦丁堡主教会议
  2. This tome has not survived; it probably defended Paul of Antioch本大部头没有存活,它可能捍卫安提阿保罗

Translation taken from Decrees of the Ecumenical Councils , ed.取自翻译法令的基督教议会 ,版。Norman P. Tanner诺曼P.坦纳

Second Council of Constantinople - 553 AD第二届理事会君士坦丁堡 - 553 AD

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Contents目录

Introduction简介

The emperor Justinian and Pope Vigilius decided to summon this council after the latter withdrew his "Judgment" condemning the "Three Chapters" of Theodore of Mopsuestia, Theodoret and Ibas.查士丁尼皇帝和教皇Vigilius决定召集本会后,后者撤回他的“判决”谴责“三章”西奥多的摩普绥提亚,Theodoret和IBAS。 This "Judgment" had been issued on 11 April 548 but the bishops of the west and especially of Africa unanimously opposed it.这种“审判”已发出548 4月11日,但在西部,特别是非洲的主教们一致反对。The council was summoned by Justinian to Constantinople, although Vigilius would have preferred to convene it in Sicily or Italy so that western bishops might be present.该委员会由查士丁尼被传唤到君士坦丁堡,虽然Vigilius宁愿在西西里岛和意大利召开,这样西部主教可能存在。 It assembled on 5 May 553 in the great hall attached to Hagia Sophia cathedral.它装配在5月5日553连接到圣索菲亚大教堂的大厅。

Since the Roman pontiff refused to take part in the council, because Justinian had summoned bishops in equal numbers from each of the five patriarchal sees, so that there would be many more eastern than western bishops present, Eutychius, patriarch of Constantinople, presided.由于罗马教皇拒绝参加议会的一部分,因为查士丁尼曾召见从五个宗法看到每个主教人数相等,这样会有很多超过目前西部主教东部,Eutychius,君士坦丁堡宗主教主持。 The decrees of the council were signed by 160 bishops, of whom 8 were Africans.理事会法令主教签署了160人,其中8名非洲人。

On 14 May 553 Pope Vigilius issued his "Constitution", which was signed by 16 bishops (9 from Italy, 2 from Africa, 2 from Illyricum and 3 from Asia Minor). 5月14日553教皇Vigilius发表他的“宪法”,这是由16主教(9来自意大利,2个来自非洲,从伊利里库姆3来自小亚细亚2)签署。This rejected sixty propositions of Theodore of Mopsuestia, but spared his personal memory and refused to condemn either Theodoret or Ibas since, on the testimony of the council of Chalcedon, all suspicion of heresy against them had been removed.这种拒绝六十西奥多的摩普绥提亚的命题,但幸免他的个人记忆和拒绝谴责任何Theodoret或IBAS以来,对Chalcedon委员会,对他们所有的异端怀疑的证词已被拆除。 Nevertheless, the counci l in its 8th session on 2 June 553 again condemned the "Three Chapters" , for the same reasons as Justinian had done so, in a judgment which concludes with 14 anathemas .然而, 其6月2日第8次会议counci升553再次谴责“三章” ,出于同样的理由,查士丁尼这样做, 这与在判决结束14 anathemas

After carefully considering the matter for six months, Vigilius ,weighing up the persecutions of Justinian against his clergy and having sent a letter to Eutychius of Constantinople, approved the council , thus changing his mind "after the example of Augustine".在仔细考虑了半年,Vigilius此事,重达反对他的僧侣的查士丁尼的迫害并具有致函君士坦丁堡Eutychius, 批准理事会 ,从而改变了主意“之后,奥古斯丁的例子”。Furthermore he anathematized Theodore and condemned his writings and those of Theodoret and Ibas .此外,他西奥多诅咒谴责他的著 ​​作和Theodoret和IBAS的On 23 February 554, in a second "Constitution", he tried to reconcile the recent condemnation with what had been decreed at the council of Chalcedon.554 2月23日,在第二个“宪法”,他试图调和与什么已在Chalcedon委员会最近颁布的谴责。

The council did not debate ecclesiastical discipline nor did it issue disciplinary canons.该委员会没有讨论教会的纪律,也没有大炮的纪律问题。Our edition does not include the text of the anathemas against Origen since recent studies have shown that these anathemas cannot be attributed to this council.我们的版本不包括对奥利的anathemas文本,因为最近的研究表明,这些anathemas不能归咎于本会。

For the 14 anathemas (pp. 114-122) the translation is from the Greek text, since this is the more authoritative version.对于14 anathemas(第114-122)的翻译是从希腊文,因为这是比较权威的版本。


Sentence against the "Three Chapters"句对“三章”

Our great God and saviour Jesus Christ, as we are told in the parable in the gospel, gives talents to each one according to his ability, and at the proper time asks for an account of what has been done by each one.我们伟大的神和救主耶稣基督,因为我们在福音中的比喻说,给每一个人才,根据他的能力,并在适当的时候为一个什么样的每一个已完成帐户要求。 If the person to whom only one talent has been given is condemned because he has not worked and increased it, but has only preserved it without diminishment, how much more serious and more frightening must be the condemnation to which the person is subjected who not only fails to look after himself but scandalizes others and is a cause of offence to them ?如果对其中只有一个人才被赋予人的谴责,因为他没有工作和增加,但只有保存没有diminishment它,如何更严重,更可怕的,必须到该人是受到谁不仅谴责不能照顾自己,但scandalizes他人,是对他们的罪行的原因? It is clear to all believers that when a problem about the faith comes up it is not only the heretical person who is condemned but also the person who is in a position to correct the heresy of others and fails to do so.这是有目共睹的信徒,当一个有关信仰的问题出现时它不仅是邪教的人谁是谴责也是人谁是有能力纠正别人异端,不能这样做。To those of us to whom the task has been given of governing the church of the Lord, there comes a fear of the condemnation which threatens those who neglect to do the Lord's work.对于我们那些人的任务已经执政的主教堂给出而来的,是有威胁的谴责那些​​谁忽视做神的工作的恐惧。We hurry to take care of the good seed of faith protecting it from the weeds of heresy which have been planted by the enemy.我们急着要利用好信仰的异端的保护已被敌人种植杂草种子照顾它。We observed that the pupils of Nestorius were trying to bring their heresy into the church of God by means of the heretical Theodore, bishop of Mopsuestia and his books as also by the writings of the heretical Theodoret and the disgraceful letter which is alleged to have been sent by Ibas to Mari the Persian.我们注意到,涅斯学生试图使他们的神的教会作为异端邪教也由西奥多主教摩普绥提亚和他的书指的异端Theodoret和不光彩的信中指称已著作发送到马里波斯IBAS。 Our observations prompted us to correct what was happening.我们的观察促使我们纠正发生了什么事。We assembled in this imperial city, summoned here by the will of God and the command of the most religious emperor.我们聚集在这个皇城,召集由上帝和皇帝的最宗教命令将在这里。

The most religious Vigilius happened to be present in this imperial city and took part in all the criticisms against the three chapters.最宗教Vigilius恰好是在这个皇城目前并参加了所有的反对三章批评的一部分。He had frequently condemned them by word of mouth and in his writings.他经常谴责的口耳相传,在他的著作的。Later he gave a written agreement to take part in our council and to study with us the three chapters so that we could all issue an appropriate definition of the true faith.后来,他发表了书面协议,参与我们的评议会的一部分,并与我们研究的三个章节,使大家能够发出一个真正的信仰适当的定义。 The most pious emperor, prompted by what was acceptable to us, encouraged a meeting between Vigilius and ourselves because it is proper that the priesthood should impose a common conclusion to matters of common concern.最虔诚的皇帝,通过什么是可以接受的提示,鼓励和我们之间Vigilius会议,因为它是正确的圣职应该强加一个共同的结论,对共同关心的问题。 Consequently we asked his reverence to carry out his written undertakings.因此,我们要求他的崇敬之情,进行他的书面承诺。It did not seem right that the scandal over these three chapters should continue and that the church of God should be further disturbed.它似乎没有对这些权利的三个章节丑闻应继续下去,神的教会应该进一步感到不安。In order to persuade him, we reminded him of the great example left us by the apostles and of the traditions of the fathers.为了说服他,我们想起了很好的例子,他所留下的使徒的父亲和我们的传统。Even though the grace of the holy Spirit was abundant in each of the apostles, so that none of them required the advice of another in order to do his work, nevertheless they were loathe to come to a decision on the issue of the circumcision of gentiles until they had met together to test their various opinions against the witness of the holy scriptures.即使是神圣的恩典是大量存在于每一个使徒,所以,他们没有要求的其他意见,以做他的工作,不过他们不愿来了关于对异教徒割礼问题的决定直到他们碰到一起,以测试对圣经的见证他们的各种意见。

In this way they unanimously reached the conclusion which they wrote to the gentiles: It has seemed good to the holy Spirit and to us to lay upon you no greater burden than these necessary things; that you abstain from what has been sacrificed to idols and from blood and from what is strangled and from unchastity.这样,他们一致得出的结论,他们写信给外邦人:它似乎好神圣的精神,我们在您打下必要的东西没有比这更大的负担,你放弃了什么牺牲的偶像,从血液和从什么是扼杀和不贞洁。

The holy fathers, who have gathered at intervals in the four holy councils, have followed the examples of antiquity.神圣的父亲,谁在四个神圣的议会间隔云集,都遵循古代的例子。They dealt with heresies and current problems by debate in common, since it was established as certain that when the disputed question is set out by each side in communal discussions, the light of truth drives out the shadows of lying.他们处理的异端邪说和共同讨论当前的问题,因为它是为一定的,当有争议的问题是由各个社区的讨论边出,真理的光芒说谎的阴影驱动器建立。

The truth cannot be made clear in any other way when there are debates about questions of faith, since everyone requires the assistance of his neighbour.真理不能以任何其他方式的时候大约有信仰的问题辩论清楚的,因为每个人都需要他的邻居的协助。As Solomon says in his proverbs: A brother who helps a brother shall be exalted like a strong city; he shall be as strong as a well-established kingdom.正如所罗门在他的谚语说:兄弟谁帮助兄弟应像一个强大的城市高尚,他应尽可能完善的强大的王国。Again in Ecclesiastes he says: Two are better than one, for they have a good reward for their toil.同样是在传道书他说:两个比一个更好,因为他们已经为他们的辛劳良好的回报。And the Lord himself says: Amen I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven.而主自己说:阿门,我告诉你,如果你们两个人在地球上同意任何事情,他们会问,这将是通过我的父亲为他们在天上。For where two or three are gathered in my name, there am I in the midst of them.对于需要两个或三个都在我的名字云集,有我在他们中间。Vigilius was frequently invited by us all, and most distinguished judges were sent to him by the most pious emperor.Vigilius还经常邀请我们所有的,也是最杰出的法官被送到了最虔诚的皇帝给他。Eventually he promised to give judgment personally on the three chapters.最后,他答应给的三个章节判​​断个人。When we heard this promise, we remembered the warning of the Apostle that each of us shall give an account of himself to God.当我们听到这个承诺,我们想起了使徒警告说,我们每个人都应当对自己的事在神。We were afraid of the condemnation which threatens those who scandalize one of the least important, and of the much more serious one which threatens those who scandalize so very christian an emperor, the people and all the churches.我们在谴责那些威胁谁谤的最重要的一条,以及更严重的威胁那些谁谤所以非常基督教皇帝,人民和所有教会害怕。

We also remembered what was said by God to Paul: Do not be afraid, but speak, and do not be silent; for I am with you, and nobody shall be able to harm you.我们还记得什么是神对保罗说:不要害怕,但说话,不要沉默,因为我与你同在,没有人应能伤害你。When we met together, therefore, we first of all briefly made a confession of the faith which our lord Jesus Christ true God, handed down to his holy apostles and by means of them to the holy churches, the same faith which those who afterwards were holy fathers and doctors handed down to the people entrusted to them.当我们碰到一起,因此,我们首先简要地提出了一个信念,我们的主耶稣基督的真神供述,他们下达的手段,他的圣使徒和圣教会,同样的信念其中那些后来人神圣的父亲和医生下达给人民托付给他们。 We confessed that we believe, protect and preach to the holy churches that confession of faith which was set out at greater length by the 318 holy fathers who met in council at Nicaea and handed down the holy doctrine or creed.我们承认,我们相信,保护和宣扬的圣教会的信仰告白这是设置在更大的长度由318个谁见了在尼西亚会议和传世的神圣教义或信仰神圣的父亲。 The 150 who met in council at Constantinople also set out the same faith and made a confession of it and explained it.在议会的150谁见了在君士坦丁堡也设置了同样的信念,并提出了其供述,并解释它。The 200 holy fathers who met in the first council of Ephesus agreed to the same faith.在200谁在以弗所第一届理事会举行神圣的父亲同意同样的信念。We follow also the definitions of the 630 who met in council at Chalcedon, regarding the same faith which they both followed and preached.我们也遵循了630谁见了在迦克墩会议,就同样的信念,他们都遵循和鼓吹的定义。We confessed that we held to be condemned and anathematized all those who had been previously condemned and anathematized by the catholic church and by the aforesaid four councils.我们承认,我们认为是谴责和诅咒所有那些谁先前已经谴责和天主教会和上述四个委员会,诅咒。

When we had made this confession in this way, we made a start on the examination of the three chapters.当我们以这种方式取得了这个自白,我们作出了三个章节考试开始。First, we considered Theodore of Mopsuestia.首先,我们认为摩普绥提亚西奥多。When all the blasphemies in his works were exposed, we were astonished at God's patience, that the tongue and mind which had formed such blasphemies were not straightaway burned up by divine fire.当所有在他的作品亵渎被曝光,我们惊讶于上帝的耐心,那舌头和心,其中已形成了这样亵渎不是立刻烧毁神圣的火起来。We would not even have allowed the official reader of these blasphemies to continue, such was our fear of the anger of God at even a rehearsal of them (since each blasphemy was worse than the one before in the extent of its heresy and shook to their foundation the minds of their listeners), if it had not been the case that those who revelled in these blasphemies seemed to us to require the humiliation which their exposure would bring upon them.我们甚至没有让这些亵渎正式读者继续下去,这样即使是在他们排练了我们对神的愤怒恐惧(因为每个亵渎比前一个更坏的异端邪说的程度和他们握手地基听众心目中),如果它并非如此,那些谁在这些亵渎陶醉在我们看来,要求羞辱,他们的曝光会带来对他们。 All of us, angered by the blasphemies against God, burst into attacks and anathemas against Theodore, during and after the reading, as if he had been living and present there.我们所有的,由对上帝冲进攻击和西奥多anathemas,期间和之后的阅读,仿佛他一直生活和现在有亵渎,激怒了。 We said: Lord, be favourable to us; not even the demons themselves have dared to speak such things against you.我们说:主,有利于我们,连自己都不敢说话对你这样的事情恶魔。

O his intolerable tongue!Ø他不能容忍的舌头!O the wickedness of the man !澳邪恶的男人!O the proud hand he raised against his creator!O的骄傲,他的手对他提出的创造者!This disgraceful man, who had made a promise to understand the scriptures, did not remember the words of the prophet Hosea: Woe to them, for they have strayed from me!这种可耻的人,谁作出了承诺,了解经文,不记得了先知何西阿的话:祸给他们,因为他们从我误入!They have become notorious because of their impiety towards me.他们已成为臭名昭著,因为他们对我不虔诚。They spoke evil things about me, and after they had considered them, they spoke even worse things against me.他们谈到了我邪恶的东西,经过他们考虑他们,他们对我说话更糟糕的事情。They will fall into a trap because of the depravity of their tongues.他们将陷入因为舌头堕落的陷阱。Their contempt will be turned inwards on themselves, because they have broken my covenant and acted impiously against my law.他们蔑视将被向内自己,因为他们已经打破我的约,为人处世对我的法律impiously。The impious Theodore deserves to come under these curses.西奥多的不虔诚值得受到这些诅咒。He dismissed the prophecies about Christ and he vilified, as far as he could, the great mystery of the arrangements that have been made for our salvation.他否认有关基督的预言,他诬蔑,因为据他,对已经为我们的拯救安排大有玄机。In many ways he tried to demonstrate that the divine word was nothing but fables composed for the amusement of the gentiles.在许多方面,他试图证明没有什么神圣的词是为外邦人娱乐组成,但寓言。He ridiculed the other condemnations of the impious made by the prophets, especially the one in which holy Habakkuk says of those who teach false doctrines: Woe to him who makes his neighbours drink of the cup of his wrath, and makes them drunk, to gaze on their caverns.他讥讽由先知,特别是在其中圣哈巴谷谁教的那些虚假的教义说,所取得的不虔诚的其他谴责:祸谁给他做他的邻居喝一杯他的愤怒,并使他们喝醉了,凝视在他们的洞穴。 This refers to their teachings which are full of darkness and quite separate from the light.这是指他们的教导是充满了黑暗和相当的光分开。

Why ought we to add anything more?为什么我们应该增加更多的东西?Anyone who wishes can consult the volumes of the heretical Theodore or the heretical chapters from his heretical books which have been included in our acts.任何人谁希望可以从他的咨询已经在我们的行为,包括书籍的异端邪教或异端西奥多章卷。Anyone can see his unbelievable folly and the disgraceful utterances made by him.任何人都可以看到他的令人难以置信的愚蠢和他所作出的可耻的言论。We fear to continue and to rehearse again those shameful things.我们害怕再继续和排练那些可耻的事情。The writings of the holy fathers against him were also read out to us.对他的圣教父的著作,也读出我们。We heard what had been written against his folly which was more than all the other heretics, and the historical records and imperial laws which set out his heresy from its beginning.我们听到了对他的愚蠢这是比所有其他异端,历史记录和设置从一开始他的异端邪说帝国法律的书面。Despite all this, those who defended his heresy, delighting in the insults offered by him to his creator, declared that it was improper to anathematize him after his death.尽管如此,那些谁保卫了他的异端邪说,由他提供给他的创造者的侮辱取悦,宣称这是不恰当的诅咒在他死后他。Although we were aware of the ecclesiastical tradition concerning heretics, that they are anathematized even after death, we deemed it necessary to go into this matter as well and it can be found in the acts how several heretics were anathematized after they were dead.虽然我们是异端教会的传统有关,他们甚至死后诅咒知道,我们认为有必要把这个问题去为好,它可以在几个异端如何被诅咒后,他们发现死者的行为。 In many ways it has become clear to us that those who put forward this argument have no concern for God's judgments, nor for the pronouncements of the apostles, nor for the traditions of the fathers.在许多方面它已成为我们清楚地看到那些谁提出这种说法有没有上帝的判决问题,也不对使徒的豪言,也没有为父亲的传统。 We would willingly question them concerning what they would say about the Lord, who said of himself: He who believes in him is not condemned, he who does not believe in him is condemned already, because he has not believed in the name of the only-begotten Son of God.我们愿意就这些​​问题,他们会说什么对主,谁对自己说:他是谁在他认为不谴责,他谁不相信他已经是谴责,因为他没有在信中唯一名称独生子的上帝。 And about that claim of the Apostle: Even if we, or an angel from heaven, should preach to you a gospel contrary to what you have received, let him be accursed.而大约是使徒声称:即使我们,是天上来的使者,要传福音给你一个相反的是你已经收到,让他被诅咒。As we said earlier, I repeat once more: If anyone preaches to you a gospel contrary to what you have received, let him be accursed.正如我们前面所说,我重复一遍:如果有人向你宣扬福音相反的是你已经收到,让他被诅咒。

Since the Lord declares that the person is judged already, and the Apostle curses even the angels if they instruct in anything different from what we have preached, how is it possible even for the most presumptuous to assert that these condemnations apply only to those who are still alive?由于主宣布,该人被判定的,以及使徒诅咒甚至天使,如果他们在任何指示,从我们所宣扬的不同,它是如何,即使是最放肆可以断言,这些谴责只适用于那些谁是还活着吗? Are they unaware, or rather pretending to be unaware, that to be judged anathematized is just the same as to be separated from God?难道他们不知道,或者说假装不知道,那是判断诅咒是一样的,以从神分开?The heretic, even though he has not been condemned formally by any individual, in reality brings anathema on himself, having cut himself off from the way of truth by his heresy.邪教,尽管他还没有正式谴责任何个人,使自己在现实中的诅咒,有隔绝真理的方式由他自己过异端。What reply can such people make to the Apostle when he writes: As for someone who is factious, after admonishing him once or twice, have nothing more to do with him, knowing that such a person is perverted and sinful; he is self-condemned.是什么使这些人能答复的使徒时,他写道:至于谁是结党的人,经过一次或两次告诫他,没有什么更多的是与他,知道这样的人是变态和罪恶,他是自我谴责。

It was in the spirit of this text that Cyril of holy memory, in the books which he wrote against Theodore, declared as follows: "Whether or not they are alive, we ought to keep clear of those who are in the grip of such dreadful errors. It is necessary always to avoid what is harmful, and not to be worried about public opinion but rather to consider what is pleasing to God".正是在这种文字的精神是神圣的记忆利禄,在他的书对西奥多说,声明如下:“不管他们是否还活着,我们应该保持这些谁在这种可怕的抓地力明显错误,这是必要总是避免哪些是有害的,而不是要对公众舆论担心,而是考虑什么是神所喜悦的“。 The same Cyril of holy memory, writing to bishop John of Antioch and to the synod which met there about Theodore who was condemned with Nestorius, says, "It was necessary that a brilliant festival should be kept since all those who had expressed opinions in accordance with Nestorius had been rejected, whoever they were. Action was taken against all those who believed, or had at any time believed, in these mistaken views. This is exactly what we and your holiness pronounced: 'We anathematize those who assert that there exist two sons and two Christs. He who is preached by you and us is, as was said, the single Christ, both Son and Lord, the only-begotten as man, as learned Paul says'".同样的神圣记忆利禄,书面​​向安提阿主教约翰的主教如符合有关西奥多谁是与涅斯谴责那里,说:“这是必要的,辉煌的节日应该是因为所有那些谁表达了保留意见的规定与涅斯被拒绝,谁是他们的行动对所有那些谁相信,或曾在任何时候相信这些错误的意见,采取这正是我们和您的圣洁明显:“我们诅咒那些谁断言存在两个儿子和两个基督,他谁是你所宣扬和我们的是,正如有人说,单基督,儿子和两个主,由于人的独生子,据悉保罗说'“。 Moreover in his letter to the priests and fathers of monks,此外,在他的信给牧师和僧侣的父亲,

Alexander, Martinian, John, Paregorious and Maximus, and to those who were living as solitaries along with them, he says: "The holy synod of Ephesus, meeting in accordance with the will of God, has pronounced sentence against the heresy of Nestorius and has condemned according to justice and with accuracy both Nestorius himself and all those who might later, in inane fashion, adopt the same opinions as he held, and those who had previously adhered to the same opinions and who were bold enough to put them in writing, placing upon them all an equal condemnation. It was quite logical that when a condemnation was issued against one person for such stupidity in what he said, then that condemnation should apply not only to that person alone but also, so to speak, against all those who spread the heresies and untruths. They express these falsehoods against the true dogmas of the church, offering worship to two sons, trying to divide what cannot be divided, and introducing to both heaven and earth the offence of the worship of man. But the sacred band of heavenly spirits worship along with us only one lord Jesus Christ".亚历山大,Martinian,约翰,Paregorious和鲆,并为那些谁是与他们一起solitaries生活,他说:“以弗所主教,与神的旨意按照会议上,已明显违反了一句,涅斯异端谴责根据公正和准确都涅斯自己和所有那些谁可能后,在空洞的时尚,采取同样的意见,他认为,和那些谁曾坚持同样的意见,谁是勇于把它们写入,放置在他们所有平等的谴责,这是非常合乎逻辑的,当一个谴责反对这样一个愚蠢的人发出他说,那应该谴责不仅适用于该人单独也可以这么说对所有,那些谁散布歪理邪说和谎言,它们表达了对教会的真实教条这些虚虚实实,提供崇拜的两个儿子,试图分裂什么是不可分的,引进既天地的人崇拜的罪行,但在天上的神灵崇拜的神圣带我们只有一个主耶稣基督一起“。

Moreover, several letters of Augustine of sacred memory, who was particularly outstanding among the African bishops, were read in which he indicates that it is correct to condemn heretics even after their death.此外,奥古斯丁的神圣记忆,谁是最早的非洲主教特别突出,一些信件阅读,他表示这是正确的谴责,甚至死亡后,其异端。 Other most reverend bishops of Africa have also observed this church custom; moreover the holy church of Rome has issued anathemas against certain bishops even after they were dead, although they had not been accused on matters of faith while they were alive; the acts of our deliberations bear witness to both these cases.其他非洲最可敬的主教们也观察到这个教会自定义;而且罗马圣教会已发出对某些主教anathemas即使他们都死了,他们虽然没有在信仰方面的指责,同时他们还活着,我们的行为审议见证这两种情况。 Since the followers of Theodore and his heresy, who are plainly opposed to the truth, have tried to adduce some sections of the writings of Cyril and Proclus of holy memory, as though these were in favour of Theodore, it is appropriate to apply to these attempts the observation of the prophet when he writes: The ways of the Lord are right, and the upright walk in them, but transgressors stumble in them.由于西奥多和他的异端,谁是明显反对真理,追随者试图举出的西里尔和神圣记忆普罗克洛的著作中的一些部分,好像这些在西奥多赞成,是适当的适用于这些尝试先知观察时,他写道:耶和华的方式是正确的,并在它们直立行走,但违规者在他们绊倒。 These followers have willfully misunderstood what the holy fathers wrote, even though it was true and appropriate; they have quoted these writings, dissembling excuses for their own iniquities.这些追随者故意误解了神圣的父亲写道,即使它是真实的和适当的,他们所引用的这些著作,拆解为自己的罪孽的借口。

It seems that the fathers did not lift the anathema against Theodore but rather used the language of concession in order to lead away from their mistake those who offered some defence of Nestorius and his heresy; their aim was to lead them to perfection and to instruct them that not only was Nestorius, the disciple of heresy, condemned but also his teacher Theodore.看来,父亲没有解除对西奥多诅咒,而是使用了优惠的语言,才能远离自己的错误导致这些谁提供了一些异端的聂斯脱里和他的辩护,他们的目的是要引导他们完善,并指导他们这不仅是涅斯,对异端的弟子,也是他的老师谴责西奥多。 The fathers indicate their intention in this matter despite the conciliatory forms used: Theodore was to be anathematized.的父亲表示,尽管他们所使用的和解形式在这个问题上的意图:西奥多是被诅咒。This has been very clearly shown to be the case by us in our acts from the works of Cyril and Proclus of blessed memory in respect of the condemnation of Theodore and his heresy.这已被证明是非常清楚的情况下在我们的行为我们从西里尔和普罗克洛的祝福在西奥多和他的异端邪说谴责尊重记忆的作品。 This conciliatory attitude is also to be found in the holy scriptures.这种息事宁人的态度也被发现在圣经。

The apostle Paul employed this tactic at the start of his ministry when he was dealing with those who had been Jews; he circumcised Timothy so that by this conciliation and concession he might lead them to perfection.使徒保罗在他的就业部开始时,他与那些谁已犹太人处理这种战术,他割礼霍震霆,使该和解和让步,他可能会导致他们完美。 Afterwards, however, he ruled against circumcision, writing on the subject to the Galatians: Now I Paul say to you that if you receive circumcision, Christ will be of no advantage to you.可是后来,他否决了割礼,就向加拉太主题写:现在我保罗告诉你们,如果你收到割礼,基督将是你没有的优势。We found that the defenders of Theodore have done exactly what the heretics were accustomed to do.我们发现,西奥多的维护者做正是异端习惯于做。They have tried to lift the anathema on the said heretical Theodore by omitting some of the things which the holy fathers had written, by including certain confusing falsehoods of their own, and by quoting a letter of Cyril of blessed memory, as if all this were the evidence of the fathers.他们曾试图取消对上述通过省略一些这神圣的父亲写了,包括自己的某些混乱的虚虚实实,事中,并引用了西里尔字母的幸福记忆,仿佛这一切是异端西奥多的诅咒对父亲的证据。 The passages which they quoted made the truth absolutely clear once the omitted sections were put back in their proper place.他们引述的段落作了十分明确的真理一旦被省略的部分放在后面各得其所。The falsehoods were quite apparent when the true writings were collated.相当明显的谎言时,真正的著作整理。In this matter those who issued these empty statements are those who, in the words of scripture, rely on lies, they make empty pleas; they conceive mischief and bring forth iniquity, they weave the spider's web.在这个问题上的谁发出这些空语句是那些谁,在圣经的话,靠谎言,他们使空认罪,他们设想恶作剧和带来的罪孽,他们编织的蜘蛛网。

After we had investigated in this way Theodore and his heresy, we took the trouble to quote and include in our acts a few of Theodoret's heretical writings against true faith, against the twelve chapters of holy Cyril and against the first synod of Ephesus.当我们有这样西奥多和他的异端邪说调查,我们不嫌麻烦报价和我们的行为对圣西里尔的十二个章节和反对以弗所第一主教​​的反对真正的信仰Theodoret的异端著作很少,包括。 We also included some of Theodoret's writings on the side of the heretical Theodore and Nestorius so that it would be made clear, to the satisfaction of anyone reading our acts, that these opinions had been properly rejected and anathematized.我们还包括对邪教西奥多和涅斯方Theodoret的一些著作,以便它会作出明确,我们的阅读行为的人感到满意,认为这些意见已被妥善拒绝和诅咒。

Thirdly, the letter which is alleged to have been written by Ibas to Mari the Persian was brought under scrutiny and we discovered that it too ought to be officially read out.第三,所指称已被写入IBAS马里波斯信受到审查,我们发现,它也应该是正式宣读。When the letter was read out, its heretical character was immediately apparent to everyone.当信读出,立即被它的邪教性质显而易见的每一个人。Until this time there had been some dispute as to whether the aforesaid three chapters ought to be condemned and anathematized.直到这个时候出现了,究竟上述三个章节应该受到谴责和诅咒的一些争议。Since the supporters of the heretics Theodore and Nestorius were conspiring to strengthen in another way the case of these men and their heresy, and were alleging that this heretical letter, which approves and defends Theodore and Nestorius, had been accepted by the holy council of Chalcedon, it was therefore necessary for us to demonstrate that that holy synod was unaffected by the heresy which is present in that letter, and that clearly those who make such allegations are doing so not with the assistance of the holy council but so as to give some support to their own heresy by associating it with the name of Chalcedon.由于异端西奥多和涅斯的支持者密谋以另一种方式加强对这些男人和他们的异端邪说,案例并声称这邪教信,批准和捍卫西奥多和涅斯,已经由圣理事会接受迦克墩,因此我们有必要证明的主教是由异端这是目前在该信的影响,并明确提出这样的指控是谁这样做不符合神圣的议会的协助,但这样可以给一些支持自己的异端邪说所关联的迦克墩名称。

It was demonstrated in our acts that Ibas was previously accused of the same heresy which is contained in this letter.它被证明在我们的行为,IBAS以前相同的异端邪说而在此信中指责。 This accusation was levelled first by Proclus of holy memory, bishop of Constantinople, and afterwards by Theodosius of blessed memory and Flavian, the bishop there after Proclus, both of whom gave the task of examining the whole matter to Photius, bishop of Tyre, and to Eustathius, bishop of the city of Beirut.这种指控是铲平首先由圣内存,君士坦丁堡主教普罗克洛,事后由弗拉维安狄奥多西记忆和祝福,主教有普罗克洛后,他们两人给整个审查此事Photius,主教轮胎的任务,到欧斯塔修斯,在贝鲁特市的主教。 When Ibas was later found to be blameworthy, he was deposed from the episcopate.当IBAS后来发现是难逃其责,他被废黜的主教。This being the state of affairs, how could anyone be so bold as to allege that that heretical letter was accepted by the holy council of Chalcedon or that the holy council of Chalcedon agreed with it in its entirety?这是国家的事务,怎么会有人如此大胆地宣称,这一邪教信接受了神圣的迦克墩理事会或理事会的迦克墩圣洁与它同意在其全部? So as to prevent those who misrepresent the holy council of Chalcedon in this way from having any further opportunity to do so we instructed that there should be a formal reading of the official pronouncements of the holy synods, namely the first of Ephesus and that of Chalcedon, on the subject of the letters of Cyril of holy memory and of Leo of blessed memory, formerly pope of older Rome.因此,以防止有任何进一步的机会,做那些谁歪曲这样的神圣理事会迦克墩指示,所以我们应该有一个神圣的主教会议的官方声明正式一读,即第一和以弗所的迦克墩,在圣洁的记忆和狮子座的幸福记忆,以前的旧罗马教皇的西里尔字母的主题。

We gathered from these authorities that nothing which has been written by anyone ought to be accepted unless it has been shown conclusively that it is in accord with the true faith of the holy fathers.我们收集了这些当局已经没有任何人应该被接受,除非它已被证明得出结论说,它在与圣洁的父亲真正的信仰是书面协议。 Therefore we broke off from our deliberations so as to reiterate in a formal declaration the definition of faith which was promulgated by the holy council of Chalcedon.因此,我们打破了我们的讨论以求在正式声明重申了信仰的定义是由国务院颁布的迦克墩神圣。We compared what was written in the letter with this official statement.我们比较了什么是与此信的正式书面声明。When this comparison was made, it was quite apparent that the contents of the letter were quite contradictory to those of the definition of faith.当此进行了比较,这是很明显的,该信的内容是相当矛盾的信仰的定义的。The definition was in accord with the unique, permanent faith set out by the 318 holy fathers, and by the 150, and by those who gathered for the first council at Ephesus.该定义是与独特的,永久设置了318个神圣的父亲信念一致,并经150,并为那些谁在以弗所第一届理事会云集。The heretical letter, on the other hand, included the blasphemies of the heretical Theodore and Nestorius and even gave support to them and describes them as doctors, while it condemns the holy fathers as heretics.信邪教,另一方面,包括邪教西奥多和涅斯的亵渎,甚至给他们的支持,并介绍他们作为医生,同时谴责为异端的神圣父亲。

We make it quite clear to everyone that we do not intend to omit what the fathers had to say in the first and second investigations, which are adduced by the supporters of Theodore and Nestorius in support of their case.让我们大家很清楚,我们不打算省略什么父亲不得不说,在第一和第二的调查,这是由西奥多和支持者援引涅斯在其案件的支持。 Rather these statements and all the others were formally read out and what they contained was submitted to official scrutiny, and we found that they had not allowed the said Ibas to be accepted until they had obliged him to anathematize Nestorius and his heretical doctrines which were affirmed in that letter.而这些报表和所有其他正式读出和他们中提交正式的审议,我们发现他们并没有让说IBAS被接受,直到他们不得不诅咒他和他的邪教教义涅斯其中肯定在该信。 This was the view not only of the two bishops whose interventions some have tried to misapply but also of the other religious bishops of that holy council.这是两个主教的一些人试图滥用也是该理事会的其他宗教圣主教的干预,不仅观点。They also acted thus in the case of Theodoret and insisted that he anathematize those opinions about which he was accused.他们还担任从而在Theodoret情况下,坚持将他诅咒那些关于他被指控的意见。If they would permit the acceptance of Ibas only if he condemned the heresy which was to be found in his letter, and on condition that he subscribed to a definition of faith set out by the council, how can an attempt be made to allege that this heretical letter was accepted by the same holy council?如果他们允许IBAS验收只有他谴责异端,这是可在他的信,并在条件,他订阅了信仰的定义,由该局发现了,怎么可以尝试作出声称,这邪教信接受了同样的神圣呢? We are rightly told: What partnership has righteousness with iniquity?正确地告诉我们:什么伙伴关系与罪孽义?Or what fellowship has light with darkness?或者有什么相交与黑暗的光?What accord has Christ with Belial?什么协议已与恶魔基督吗?Or what has a believer in common with an unbeliever?或者,有一个共同的信仰与不信?What participation has the temple of God with idols?有什么参与的神与偶像庙宇?

Now that we have given the details of what our council has achieved, we repeat our formal confession that we accept the four holy synods, that is, of Nicaea, of Constantinople, the first of Ephesus, and of Chalcedon.现在我们已经得到的是我们的议会已经实现的细节,我们重申我们的正式表白,我们接受了四圣主教,也就是尼西亚,君士坦丁堡,在以弗所第一和迦克墩。 Our teaching is and has been all that they have defined concerning the one faith.我们的教学,并已全部确定,他们就一个信念。 We consider those who do not respect these things as foreign to the catholic church.我们认为那些谁不尊重外国的天主教教会的这些事。Furthermore, we condemn and anathematize, along with all other heretics who have been condemned and anathematized by the same four holy councils and by the holy, catholic and apostolic church, Theodore, formerly bishop of Mopsuestia, and his heretical writings, and also what Theodoret heretically wrote against the true faith, against the twelve chapters of holy Cyril and against the first synod of Ephesus, and we condemn also what he wrote defending Theodore and Nestorius.此外,我们谴责和诅咒,以及所有谁被谴责和相同的四个神圣的议会和神圣的,天主教和使徒教会,西奥多,原摩普绥提亚的主教,他的诅咒其他异端邪教的著作,还什么Theodoret heretically写了对真正的信仰,对圣西里尔的十二个章节和反对以弗所第一主教​​,我们谴责也是他写了卫冕西奥多和涅斯。Additionally, we anathematize the heretical letter which Ibas is alleged to have written to Mari the Persian.此外,我们诅咒的邪教信中IBAS据称已写信给麻里的波斯。This letter denies that God the Word was made incarnate of the ever virgin Mary, the holy mother of God, and that he was made man.此信否认神的道就是由不断圣母玛利亚,圣母神的化身,他是造人。

It also condemns as a heretic Cyril of holy memory, who taught the truth, and suggests that he held the same opinions as Apollinarius.它也谴责作为一种神圣的记忆,谁教真理邪教利禄,并建议他持有相同的意见Apollinarius。The letter condemns the first synod of Ephesus for deposing Nestorius without proper process and investigation.信中谴责了罢免程序,并没有适当的调查涅斯第一的以弗所主教会议。It calls the twelve chapters of holy Cyril heretical and contrary to the orthodox faith, while it supports Theodore and Nestorius and their heretical teachings and writings.它呼吁圣西里尔十二章邪教,违背正统的信仰,同时它支持西奥多和涅斯及其歪理邪说和著作。Consequently we anathematize the aforesaid three chapters, that is, the heretical Theodore of Mopsuestia along with his detestable writings, and the heretical writings of Theodoret, and the heretical letter which Ibas is alleged to have written.因此,我们诅咒上述三个章节,即西奥多的摩普绥提亚异端著作以及他的可恨,和Theodoret邪教的著作,以及邪教信中IBAS被指写。 We anathematize the supporters of these works and those who write or have written in defence of them, or who are bold enough to claim that they are orthodox, or who have defended or tried to defend their heresy in the names of holy fathers or of the holy council of Chalcedon.我们诅咒这些作品的支持者和那些谁写的或写在他们的防御,或谁是大胆宣称自己是正统,或谁辩护或试图捍卫神圣的父亲的名字或他们的异端邪说神圣理事会迦克墩。

These matters having been treated with thorough-going exactness, we bear in mind what was promised about the holy church and him who said that the gates of hell will not prevail against it (by these we understand the death-dealing tongues of heretics); we also bear in mind what was prophesied about the church by Hosea when he said, I shall betroth you to me in faithfulness and you shall know the Lord; and we count along with the devil, the father of lies, the uncontrolled tongues of heretics and their heretical writings, together with the heretics themselves who have persisted in their heresy even to death.这些问题已被彻底的精确治疗,我们牢记什么是对神圣的教堂,他说,谁的地狱之门不会反对为准(这些我们了解异端的死亡打交道的舌头)承诺;我们也记住了什么预言由何西阿约教会时,他说,我聘你给我的忠诚,你就知道耶和华,我们计数的恶魔,谎言,异端的无节制的舌头沿着父亲和他们的异端著作,连同自己的异端邪说谁在他们的坚持,甚至死亡。 So we declare to them: Behold all you who kindle a fire, who set brands alight!因此,我们向他们宣布:看哪你谁点燃了火,谁设置品牌下车!Walk by the light of your fire, and by the brands which you have kindled!走在你的火光,和你所点燃的品牌!Since we are under command to encourage the people with orthodox teaching and to speak to the heart of Jerusalem, that is the church of God, we very properly hurry to sow in righteousness and to reap the fruit of life.由于我们下命令是鼓励与正统教学的人,说话到耶路撒冷,这是神的教会的心,我们非常正确急于母猪在正义和收获生活的果实。 In doing this we are lighting for ourselves the lamp of knowledge from the scriptures and the teachings of the fathers.在这一过程中,我们为自己的灯光从经文和父亲的教导知识灯。It has therefore seemed necessary to us to sum up in certain statements both our declarations of the truth and our condemnations of heretics and their heretical teachings.因此,它似乎有必要给我们总结我们在这两个声明的真实性和异教徒和他们的歪理邪说我们谴责某些陈述了。

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

  1. If anyone will not confess that the Father, Son and holy Spirit have one nature or substance, that they have one power and authority, that there is a consubstantial Trinity, one Deity to be adored in three subsistences or persons: let him be anathema .如果有人不承认圣父,圣子和圣灵有一个性质或物质,它们有一个权力和权威,有一个同质三位一体,一个神将分三个subsistences或个人崇拜:让他被诅咒There is only one God and Father, from whom all things come, and one Lord, Jesus Christ, through whom all things are, and one holy Spirit, in whom all things are.只有一个上帝和父亲,从他们所有的东西来,一主,耶稣基督,万物都是借着他,一个神圣的精神,他们所有的东西都是。

  2. If anyone will not confess that the Word of God has two nativities, that which is before all ages from the Father, outside time and without a body, and secondly that nativity of these latter days when the Word of God came down from the heavens and was made flesh of holy and glorious Mary, mother of God and ever-virgin, and was born from her: let him be anathema .如果有人不承认神的话有两个nativities,那这之前,所有年龄段是从父,时间之外,没有一个机构,其次,这些天诞生后,当神的话语来自天上下来,被做了神圣而光荣的玛利亚,天主和不断处女母亲的肉,是从她诞生了:让他被诅咒

  3. If anyone declares that the [Word] of God who works miracles is not identical with the Christ who suffered, or alleges that God the Word was with the Christ who was born of woman, or was in him in the way that one might be in another, but that our lord Jesus Christ was not one and the same, the Word of God incarnate and made man, and that the miracles and the sufferings which he voluntarily underwent in the flesh were not of the same person: let him be anathema .如果有人宣称的[字]神的奇迹是谁的作品不与基督谁遭受相同,或称神的道就是与谁是耶稣出生的女人,或者是在他的方式,人们可能会在另外,但我们的主耶稣基督不是同一个,神的化身和造人字,而奇迹和苦难,他自愿接受的肉都是同一人不得:让他被诅咒

  4. If anyone declares that it was only in respect of grace, or of principle of action, or of dignity or in respect of equality of honour, or in respect of authority, or of some relation, or of some affection or power that there was a unity made between the Word of God and the man, or if anyone alleges that it is in respect of good will, as if God the Word was pleased with the man, because he was well and properly disposed to God, as Theodore claims in his madness; or if anyone says that this union is only a sort of synonymity, as the Nestorians allege, who call the Word of God Jesus and Christ, and even designate the human separately by the names "Christ" and "Son", discussing quite obviously two different persons, and only pretending to speak of one person and one Christ when the reference is to his title, honour, dignity or adoration; finally if anyone does not accept the teaching of the holy fathers that the union occurred of the Word of God with human flesh which is possessed by a rational and intellectual soul, and that this union is by synthesis or by person, and that therefore there is only one person, namely the lord Jesus Christ, one member of the holy Trinity: let him be anathema .如果有人宣称,这是只有在尊重的宽限期,或对行动的原则,尊严或名誉平等的尊重,或在权威的尊重,或某些关系或某些情感或力量,或有一个之间的团结使神和人字,或如果有人声称,它在良好的尊重会,犹如上帝的道就是与人高兴,因为他很清楚,妥善处置上帝,正如西奥多在他的要求疯狂,或如果有人说,这个联盟只是一种同义排序,作为景教声称,谁打电话给上帝和基督耶稣的话语,甚至指定的人的名字分别由“基督”和“儿子”,讨论相当显然两个不同的人,只有一人假装和一个基​​督发言时提到的是他的头衔,荣誉,尊严或崇拜;最后,如果有谁不接受父亲的教导,圣工会发生的Word的神与人肉这是一个具有理性和智慧的灵魂,而这个联盟由合成或由人,并且因此只有一个人,就是主耶稣基督,一个神圣的三位一体的成员:让他诅咒

    The notion of "union" can be understood in many different ways.该“联盟”的概念,可以理解在许多不同的方式。The supporters of the wickedness of Apollinarius and Eutyches have asserted that the union is produced by a confusing of the uniting elements, as they advocate the disappearance of the elements that unite.ApollinariusEutyches邪恶的支持者宣称,该联盟是由一种元素混乱的团结,因为他们主张团结的元素消失。 Those who follow Theodore and Nestorius, rejoicing in the division, have brought in a union which is only by affection.这些谁遵循西奥多涅斯,在分裂大喜,带来了工会的只有亲情是。The holy church of God, rejecting the wickedness of both sorts of heresy, states her belief in a union between the Word of God and human flesh which is by synthesis, that is by a union of subsistence.神的圣洁的教会,拒绝了各种各样的异端都邪恶,她在国家之间的上帝和人肉而被合成,即由生存工会是Word工会的信念。 In the mystery of Christ the union of synthesis not only conserves without confusing the elements that come together but also allows no division.在基督奥秘的合成工会不仅没有混乱的元素聚集在一起,而且节省不容分割。

  5. If anyone understands by the single subsistence of our lord Jesus Christ that it covers the meaning of many subsistences, and by this argument tries to introduce into the mystery of Christ two subsistences or two persons, and having brought in two persons then talks of one person only in respect of dignity, honour or adoration, as both Theodore and Nestorius have written in their madness; if anyone falsely represents the holy synod of Chalcedon, making out that it accepted this heretical view by its terminology of "one subsistence", and if he does not acknowledge that the Word of God is united with human flesh by subsistence, and that on account of this there is only one subsistence or one person, and that the holy synod of Chalcedon thus made a formal statement of belief in the single subsistence of our lord Jesus Christ: let him be anathema .如果有人理解了我们的主耶稣基督的单一生活,它涵盖了许多subsistences意义,并通过这一论点试图引入基督two subsistences,两个人的神秘面纱,并有两个人带来了那么一个人会谈只有在有尊严,荣誉或崇拜的尊重,因为这两个西奥多涅斯已经写在他们的疯狂,如果任何人虚假地表示迦克墩圣主教,使得出,接受了其“一温饱”术语异端观点,如果他不承认神的话语与人肉团结的生活,而户口本上只有一个或一个人生活,并认为迦克墩主教从而在单一生存的信念正式声明我们的主耶稣基督:让他被诅咒There has been no addition of person or subsistence to the holy Trinity even after one of its members, God the Word, becoming human flesh.一直存在,即使它的一个成员,神的话语,成为人肉没有人或生活的圣三位一体增加。

  6. If anyone declares that it can be only inexactly and not truly said that the holy and glorious ever-virgin Mary is the mother of God, or says that she is so only in some relative way, considering that she bore a mere man and that God the Word was not made into human flesh in her, holding rather that the nativity of a man from her was referred, as they say, to God the Word as he was with the man who came into being; if anyone misrepresents the holy synod of Chalcedon, alleging that it claimed that the virgin was the mother of God only according to that heretical understanding which the blasphemous Theodore put forward; or if anyone says that she is the mother of a man or the Christ-bearer, that is the mother of Christ, suggesting that Christ is not God; and does not formally confess that she is properly and truly the mother of God, because he who before all ages was born of the Father, God the Word, has been made into human flesh in these latter days and has been born to her, and it was in this religious understanding that the holy synod of Chalcedon formally stated its belief that she was the mother of God: let him be anathema .如果有人宣称它只能inexactly并没有真正说,神圣而光荣的不断童女马利亚是神的母亲,或者说,她是那么只有在一些相对的方式,考虑到她生了一个单纯的人与神道就是没有做成人肉她,抱着相当,一个男人从她诞生的简称,正如他们所说,神的字,他与该名男子是谁应运而生;如果有人歪曲圣主教的迦克墩,声称它声称处女是上帝的母亲只根据该邪教理解其中亵渎西奥多提出,或如果有人说她是一个人的母亲或基督旗手,那是母亲基督,表明基督不是神,并没有正式承认,她是正确的,真正的上帝的母亲,因为他是谁之前,所有年龄段的父亲出生,神的话语,已经成为人肉在后者的天已经诞生给她,并在这种宗教的理解是,正式的迦克墩主教表示相信,她是上帝的母亲:让他被诅咒

  7. If anyone, when speaking about the two natures, does not confess a belief in our one lord Jesus Christ, understood in both his divinity and his humanity, so as by this to signify a difference of natures of which an ineffable union has been made without confusion, in which neither the nature of the Word was changed into the nature of human flesh, nor was the nature of human flesh changed into that of the Word (each remained what it was by nature, even after the union, as this had been made in respect of subsistence); and if anyone understands the two natures in the mystery of Christ in the sense of a division into parts, or if he expresses his belief in the plural natures in the same lord Jesus Christ, God the Word made flesh, but does not consider the difference of those natures, of which he is composed, to be only in the onlooker's mind, a difference which is not compromised by the union (for he is one from both and the two exist through the one) but uses the plurality to suggest that each nature is possessed separately and has a subsistence of its own: let him be anathema .如果任何人,在谈及两个性质上说,不承认在我们的一主耶稣基督的信仰,同时他的神性,并在他的人性的理解,所以由这表明了作为而不可言喻的联盟已取得无本质区别混乱,其中既没有对Word的性质转变为对人肉的性质,也不是人肉自然成的字(每保持它的性质是什么,即使在工会,因为这已经是改变在生活资料方面),以及是否有人明白在基督在一个划分为两个部分意义上的神秘性质,或者如果他表达了在同一主耶稣基督的复数性质的信仰,上帝道成肉身,但不考虑这些性质的差异,其中他组成,只可在旁观者的心目中,它是不是由工会妥协差异(因为他是来自之一,两国存在通过一个),但使用多个建议,每个自然是拥有单独拥有自己的生活:让他被诅咒

  8. If anyone confesses a belief that a union has been made out of the two natures divinity and humanity, or speaks about the one nature of God the Word made flesh, but does not understand these things according to what the fathers have taught, namely that from the divine and human natures a union was made according to subsistence, and that one Christ was formed, and from these expressions tries to introduce one nature or substance made of the deity and human flesh of Christ: let him be anathema .如果任何人交代一个工会已经开出了两个性质神性和人性化,或对上帝的一个自然的道成肉身说话的信念,但不明白这些东西根据什么父亲所教,即从神和人的性质作了工会根据生存权,而一个基督成立,并从这些表达式试图介绍一种性质或神和基督的人肉了物质:让他被诅咒In saying that it was in respect of subsistence that the only-begotten God the Word was united, we are not alleging that there was a confusion made of each of the natures into one another, but rather that each of the two remained what it was, and in this way we understand that the Word was united to human flesh.地说,它在维持生计的唯一出师不利神的道就是团结方面是,我们不是指有对性质每人发到一个又一个混乱,而是说这两个每个仍然是什么东西,并以这种方式,我们明白,道就是团结人肉。 So there is only one Christ, God and man, the same being consubstantial with the Father in respect of his divinity, and also consubstantial with us in respect of our humanity.因此,只有一个基督,神和人,同样是与父同体在他的神性的尊重,也与我们同质在我们人类的尊重。Both those who divide or split up the mystery of the divine dispensation of Christ and those who introduce into that mystery some confusion are equally rejected and anathematized by the church of God.这两个谁分裂或分裂基督的神圣福音的奥秘和那些谁引进的神秘一些混乱同​​样拒绝,由神的教会诅咒。

  9. If anyone says that Christ is to be worshipped in his two natures, and by that wishes to introduce two adorations, a separate one for God the Word and another for the man; or if anyone, so as to remove the human flesh or to mix up the divinity and the humanity, monstrously invents one nature or substance brought together from the two, and so worships Christ, but not by a single adoration God the Word in human flesh along with his human flesh, as has been the tradition of the church from the beginning: let him be anathema .如果有人说,基督是被崇拜他的两个性质,并认为要推出两款adorations,一个单独的神之一,Word和其他的人,或如果任何人,以消除人肉或混合了神性和人性化,骇人听闻发明一个自然或物质聚集了来自两个,所以崇拜基督,而不是由一个单一的崇拜神的人肉连同他的人肉字,因为一直是教会的传统从一开始:让他被诅咒

  10. If anyone does not confess his belief that our lord Jesus Christ, who was crucified in his human flesh, is truly God and the Lord of glory and one of the members of the holy Trinity: let him be anathema .如果有人不承认他的信念,我们的主耶稣基督,谁是他的人肉钉在十字架上,是真正的上帝和上帝的荣耀和神圣的三位一体的成员之一:让他被诅咒

  11. If anyone does not anathematize Arius, Eunomius, Macedonius, Apollinarius Nestorius, Eutyches and Origen , as well as their heretical books, and also all other heretics who have already been condemned and anathematized by the holy, catholic and apostolic church and by the four holy synods which have already been mentioned, and also all those who have thought or now think in the same way as the aforesaid heretics and who persist in their error even to death: let him be anathema .如果有人不诅咒阿里乌斯,Eunomius,Macedonius,Apollinarius涅斯,Eutyches和渊源 ,以及他们的邪教书籍,谁也都已经谴责和神圣的,天主教和使徒教会和其他四个神圣诅咒异端这已经被提及,以及所有那些谁曾想到还是现在认为在与上述异端,谁在他们的错误甚至死亡坚持同样的方式主教会议:让他被诅咒

  12. If anyone defends the heretical Theodore of Mopsuestia, who said that God the Word is one, while quite another is Christ, who was troubled by the passions of the soul and the desires of human flesh, was gradually separated from that which is inferior, and became better by his progress in good works, and could not be faulted in his way of life, and as a mere man was baptized in the name of the Father and the Son and the holy Spirit, and through this baptism received the grace of the holy Spirit and came to deserve sonship and to be adored, in the way that one adores a statue of the emperor, as if he were God the Word, and that he became after his resurrection immutable in his thoughts and entirely without sin.如果有人守西奥多的摩普绥提亚邪教谁说,神的话语是之一,而完全是另一回事,是基督,谁是由灵魂和肉体的欲望人的激情的困扰,逐渐脱离这是劣势,和成了他的好工程的进度比较好,而不能在他的生活方式发生故障,并仅作为一种人是在父亲的姓名和子和圣灵受洗,并通过这一洗礼,获得了宽限期圣灵来到值得sonship和被崇拜的方式,一个崇拜的皇帝雕像,仿佛他是神的话语,他复活后,他成为了他的思想不变,完全没有罪。 Furthermore this heretical Theodore claimed that the union of God the Word to Christ is rather like that which, according to the teaching of the Apostle, is between a man and his wife: The two shall become one.此外,这种异端西奥多称,神联盟的基督那样的话是相当的,根据使徒教学,一个男人和他的妻子是:这两个应成为一体。

    Among innumerable other blasphemies he dared to allege that, when after his resurrection the Lord breathed on his disciples and said, Receive the holy Spirit, he was not truly giving them the holy Spirit, but he breathed on them only as a sign.在无数其他亵渎他敢于宣称,当他复活后的主呼吸在他的弟子说,接受圣灵,他并不是真正的圣灵给他们,但他对他们的呼吸只能作为一个标志。 Similarly he claimed that Thomas's profession of faith made when, after his resurrection, he touched the hands and side of the Lord, namely My Lord and my God, was not said about Christ, but that Thomas was in this way extolling God for raising up Christ and expressing his astonishment at the miracle of the resurrection.同样,他声称,托马斯的信念界提出的时候,在他的复活,他感动了手和主,即我的主,我的神的一面,是不是基督说,但托马斯以这种方式被歌颂提高了神基督,并表示在他复活的奇迹震惊。 This Theodore makes a comparison which is even worse than this when, writing about the acts of the Apostles, he says that Christ was like Plato, Manichaeus, Epicurus and Marcion, alleging that just as each of these men arrived at his own teaching and then had his disciples called after him Platonists,这使得比较西奥多这甚至比这更糟糕的时候,约使徒行传写,他说,基督是像柏拉图,Manichaeus,伊壁鸠鲁和马吉安,声称这些人就像每个来到自己的教学,然后有他的弟子叫他以后柏拉图,

    Manichaeans, Epicureans and Marcionites, so Christ found his teaching and then had disciples who were called Christians.摩尼教,伊壁鸠鲁和Marcionites,基督发现了他的教学,然后谁被称为基督徒的弟子。If anyone offers a defence for this more heretical Theodore, and his heretical books in which he throws up the aforesaid blasphemies and many other additional blasphemies against our great God and saviour Jesus Christ, and if anyone fails to anathematize him and his heretical books as well as all those who offer acceptance or defence to him, or who allege that his interpretation is correct, or who write on his behalf or on that of his heretical teachings, or who are or have been of the same way of thinking and persist until death in this error: let him be anathema .如果有人提供了更多异端西奥多和他的异端邪说的书,他抛出了上述的亵渎和其他许多对我们伟大的神和救主耶稣基督的其他亵渎防守,如果有人不诅咒他和他的邪教书籍,以及所有这些谁提供给他接受或防御,或谁声称他的解释是正确的,或谁代表他或他的歪理邪说的写,或谁是或有同样的思维方式一直坚持,直到死亡在此错误:让他被诅咒

  13. If anyone defends the heretical writings of Theodoret which were composed against the true faith, against the first holy synod of Ephesus and against holy Cyril and his Twelve Chapters, and also defends what Theodoret wrote to support the heretical Theodore and Nestorius and others who think in the same way as the aforesaid Theodore and Nestorius and accept them or their heresy and if anyone, because of them, shall accuse of being heretical the doctors of the church who have stated their belief in the union according to subsistence of God the Word; and if anyone does not anathematize these heretical books and those who have thought or now think in this way, and all those who have written against the true faith or against holy Cyril and his twelve chapters, and who persist in such heresy until they die: let him be anathema .如果有人捍卫Theodoret的其中组成反对真正的信仰,对第一以弗所主教,反对圣西里尔和他的十二个章节,也捍卫什么Theodoret写信给支持邪教西奥多涅斯和其他人谁认为在异端著作与上述同样的方法西奥多和涅斯和接受他们或他们的异端邪说,如果任何人,因为他们,应指责谁的邪教都表示他们在工会根据神的信仰生活的Word教会的医生;和如果有谁不诅咒这些邪教书籍和那些谁曾想到还是现在觉得这种方式,以及所有那些谁写对真正的信仰或反对神圣的西里尔和他的十二个章节,谁在这种异端坚持,直到他们死:让他被诅咒

  14. If anyone defends the letter which Ibas is said to have written to Mari the Persian, which denies that God the Word, who became incarnate of Mary the holy mother of God and ever virgin, became man, but alleges that he was only a man born to her, whom it describes as a temple, as if God the Word was one and the man someone quite different; which condemns holy Cyril as if he were a heretic, when he gives the true teaching of Christians, and accuses holy Cyril of writing opinions like those of the heretical Apollinarius ;which rebukes the first holy synod of Ephesus, alleging that it condemned Nestorius without going into the matter by a formal examination; which claims that the twelve chapters of holy Cyril are heretical and opposed to the true faith; and which defends Theodore and Nestorius and their heretical teachings and books.如果任何人辩护的信中IBAS据说已写信给马里的波斯 ​​,否认神的话语,谁成为了神的化身玛丽和不断处女圣洁的母亲,成为人,但声称他只是一个人出生她说,谁描述为一个寺庙,仿佛神的道就是一个与别人完全不同的人;,谴责圣西里尔仿佛他是一个邪教组织,当时他给人的基督徒真正的教学,并指责神圣的写作西里尔意见像那些邪教Apollinarius;其中斥责第一以弗所圣主教,声称它没有谴责此事要通过正式考试涅斯 ,其中声称,圣西里尔的十二个章节是邪教,反对真正的信仰;并捍卫西奥多涅斯及其歪理邪说和书籍。If anyone defends the said letter and does not anathematize it and all those who offer a defence for it and allege that it or a part of it is correct, or if anyone defends those who have written or shall write in support of it or the heresies contained in it, or supports those who are bold enough to defend it or its heresies in the name of the holy fathers of the holy synod of Chalcedon, and persists in these errors until his death: let him be anathema .如果有人守说,不信诅咒它,谁所有为它提供了国防和声称它或它的一部分是正确的,或者如果任何人有辩护者谁应写出书面或在它的支持或异端邪说包含在其中,或支持那些谁是勇于捍卫它还是在的迦克墩圣主教的父亲名字的歪理邪说,并在这些错误仍然存在,直到他的死亡:让他被诅咒

Such then are the assertions we confess. We have received them from这样的说法则是我们承认, 我们已经收到他们从

  1. holy Scripture, from圣经,
  2. the teaching of the holy fathers, and from在神圣的父亲教学并从
  3. the definitions about the one and the same faith made by the aforesaid four holy synods.约一个由上述四圣主教会议提出了同样的信念的定义
Moreover, condemnation has been passed by us against the heretics and their impiety, and also against those who have justified or shall justify the so-called "Three Chapters", and against those who have persisted or will persist in their own error.此外,谴责已经通过我们对异教徒和他们不虔诚,也对那些谁也有道理或应证明所谓的“三章”,而对那些谁坚持或将坚持自己的错误。 If anyone should attempt to hand on, or to teach by word or writing, anything contrary to what we have regulated, then if he is a bishop or somebody appointed to the clergy, in so far as he is acting contrary to what befits priests and the ecclesiastical status, let him be stripped of the rank of priest or cleric, and if he is a monk or lay person, let him be anathema .如果有人企图以手,或由教单词或文字,任何相反的是,我们有规定,那么如果他是主教或某人获委任为神职人员,到目前为止,他在行事相反的是教士和应景教会的地位,让他成为了神父或牧师排名剥离,如果他是一个和尚或者非法律专业人士,让他被诅咒


Introduction and translation taken from Decrees of the Ecumenical Councils , ed.介绍和翻译取自法令的基督教议会 ,版。Norman P. Tanner诺曼P.坦纳

Third Council of Constantinople - 680 - 681 AD第三届理事会君士坦丁堡 - 680 - 681 AD

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Exposition of faith博览会的信仰

INTRODUCTION引言

To make an end of the Monothelite controversy , Emperor Constantine IV asked Pope Donus in 678 to send twelve bishops and four western Greek monastic superiors to represent the pope at an assembly of eastern and western theologians. Pope Agatho , who meanwhile had succeeded Donus, ordered consultation in the west on this important matter.若要使该Monothelite争议结束 ,皇帝君士坦丁四问教皇在678 Donus发送twelve主教和四个西部希腊修道院上级代表的东部和西部的神学家装配教皇。 教皇Agatho,谁同时已成功Donus,责令在西部这一重要问题上的磋商。Around Easter 680 a synod in Rome of 125 Italian bishops, with Pope Agatho presiding, assessed the replies of the regional synods of the west and composed a profession of faith in which Monothelitism was condemned .在复活节前后680 主教在罗马与意大利主教团125教皇Agatho主持,评估西部地区主教会议的答复,并谱写了信仰界中Monothelitism被谴责Legates of the pope took this profession to Constantinople, arriving at the beginning of September 680.教皇的使节参加了本界君士坦丁堡,在九月初到达680。

On 10 September 680 the emperor issued an edict to Patriarch George of Constantinople, ordering a council of bishops to be convoked. 9月10日680皇帝发布诏书,以君士坦丁堡宗主教乔治,订购的主教理事会将召集。The council assembled on 7 November in the hall of the imperial palace in Constantinople.该委员会于11月7日聚集在君士坦丁堡皇宫大殿。It immediately called itself an ecumenical council.它马上打电话本身就是一个大公会议。There were 18 sessions, at the first eleven of which the emperor presided.共有18个环节,在这首十一个月的皇帝主持。

In the 8th session, on 7 March 681, the council adopted the teaching of Pope Agatho in condemnation of Monothelitism .在第8次会议,于3月7日681, 理事会通过了教皇Agatho教学中Monothelitism谴责Patriarch Macarius of Antioch was one of the few who refused his assent; he was deposed in the 12th session.主教安提米加利阿斯是少数谁拒绝了他的同意的;他在第12次会议废黜。

The doctrinal conclusions of the council were defined in the 17th session and promulgated in the 18th and last session on 16 September 681. The acts of the council, signed both by 174 fathers and finally by the emperor himself, were sent to Pope Leo II , who had succeeded Agatho, and he, when he had approved them, ordered them to be translated into Latin and to be signed by all the bishops of the west.理事会的理论结论是定义在第17届会议,并在9月16日681 18和上届会议颁布。安理会的行为,都是由174父亲,最后由皇帝本人签名 ,被送往教皇利奥二世 ,谁成功了Agatho,而他,当他已批准他们,命令他们被翻译成拉丁文,并得到所有西部主教签署。Constantine IV, however, promulgated the decrees of the council in all parts of the empire by imperial edict.康斯坦丁四,然而,颁布了在帝国的所有零件的圣旨议会法令。The council did not debate church discipline and did not establish any disciplinary cannons.该委员会没有讨论教会纪律,没有建立任何纪律大炮。


Exposition of faith博览会的信仰

The only Son and Word of God the Father, who became a man like us in all things but sin, Christ our true God, proclaimed clearly in the words of the gospel; I am the light of the world; anyone who follows me shall not walk in darkness but shall have the light of life, and again, My peace I leave to you, my peace I give you.唯一的儿子和神的话的父亲,谁成为了所有的东西,但罪,基督我们真正的上帝和我们一样的人,明确宣布在福音的话,我是世界的光,任何人不得谁跟在我后面在黑暗里走,但应具有的生命之光,又一次,我将我的平安留给你们,我将我的平安给你。 Our most mild emperor, champion of right belief and adversary of wrong belief, guided in godly wisdom by this teaching of peace spoken by God, has brought together this holy and universal assembly of ours and set at one the whole judgment of the church.我们最温和的皇帝,右的错误信念和信仰的对手冠军,在敬虔的智慧指导这个由上帝口语教学的和平,汇集了我们这个神圣的和普遍的组装和在一个教堂的整个判决的。

Wherefore this holy and universal synod of ours , driving afar the error of impiety which endured for some time even till the present, following without deviation in a straight path after the holy and accepted fathers, has piously accorded in all things with the five holy and universal synods : that is to say, with哪, 我们这个神圣的和普遍的主教 ,远方的不虔诚的错误,经历了一段时间,甚至直到目前,没有在会后接受父亲的神圣和直线路径偏差以下驾驶, 有虔诚地给予与五圣和所有的东西通用主教这就是说,随着

  1. the synod of 318 holy fathers who gathered at Nicaea against the madman Arius, and谁的318聚集在尼西亚对疯子阿里乌斯圣主教的父亲
  2. that which followed it at Constantinople of 150 God-led men against Macedonius, opponent of the Spirit, and the impious Apollinarius; similarly too, with其次是它在150神为首的男子对Macedonius,圣灵的对手,和不虔诚Apollinarius 君士坦丁堡同样也与
  3. the first at Ephesus of 200 godly men brought together against Nestorius, who thought as the Jews and在男子200敬虔以弗所首次汇集了对聂斯脱里,谁是犹太人的思想和
  4. that at Chalcedon of 630 God-inspired fathers against Eutyches and Dioscorus, hateful to God; also, in addition to these, with即在630神启发的父亲对EutychesDioscorus,可恨神迦克墩 ;另外,除了这些,与
  5. the fifth holy synod, the latest of them, which was gathered here against Theodore of Mopsuestia, Origen, Didymus and Evagrius , and the writings of Theodoret against the twelve chapters of the renowned Cyril, and the letter said to have been written by Ibas to Mari the Persian.第五圣主教,其中最新的,这是对西奥多的摩普绥提亚聚集,奥利,Didymus和Evagrius和Theodoret 这里的著作对西里尔著名的十二个章节,而信中说,已被写入IBAS麻里的波斯。
Reaffirming the divine tenets of piety in all respects unaltered, and banishing the profane teachings of impiety, this holy and universal synod of ours has also, in its turn, under God's inspiration , set its seal on the creed which was made out by the 318 fathers and confirmed again with godly prudence by the 150 and which the other holy synods too accepted gladly and ratified for the elimination of all soul-corrupting heresy重申各方面不变的虔诚神圣的信条,并驱逐了不虔诚的亵渎教义,我们这个神圣的和普遍的主教也,其反过来, 在神的启示 ,载列于其中作了318出信条其密封父亲和再次确认与虔诚谨慎的150和它的其他圣主教会议也欣然接受,并为所有的灵魂,败坏消除异端批准

We believe in one God [Creed of Nicaea and of Constantinople 1]我们在一个相信上帝 尼西亚信条和君士坦丁堡1]

The holy and universal synod said:神圣的和普遍的主教说:

This pious and orthodox creed of the divine favour was enough for a complete knowledge of the orthodox faith and a complete assurance therein.这种神圣的青睐虔诚和正统信条是一个完整的正统信仰的知识和足够的其中一个完整的保证。But since from the first, the contriver of evil did not rest, finding an accomplice in the serpent and through him bringing upon human nature the poisoned dart of death, so too now he has found instruments suited to his own purpose--namely Theodore, who was bishop of Pharan, Sergius, Pyrrhus, Pau l and Peter, who were bishops of this imperial city, and further Honorius, who was pope of elder Rome, Cyrus, who held the see of Alexandria, and Macarius, who was recently bishop of Antioch, and his disciple Stephen -- and has not been idle in raising through them obstacles of error against the full body of the church sowing with novel speech among the orthodox people the heresy of a single will and a single principle of action in the two natures of the one member of the holy Trinity Christ our true God, a heresy in harmony with the evil belief, ruinous to the mind, of the impious Apollinarius, Severus and Themistius , and one intent on removing the perfection of the becoming man of the same one lord Jesus Christ our God, through a certain guileful device, leading from there to the blasphemous conclusion that his rationally animate flesh is without a will and a principle of action.但由于从一开始,邪恶的发明者没有休息,发现一个蛇并通过他的帮凶对人类本性使死亡中毒镖,所以现在他也找到了适合自己的工具的目的-即西奥多谁是主教Pharan, 谢尔盖,皮勒斯,保罗 L和彼得,谁是这个皇城主教,进一步挪,谁是老罗马, 赛勒斯,谁看到亚历山大举行的教皇米加利阿斯,谁是最近主教安提阿,和他的弟子斯蒂芬 -并没有得到提高,通过他们对教会的播种与全身之间的单一将异端和行动中的单人小说讲话正统原则的错误障碍闲置两个基督的圣三位一体的真神一个成员,与邪恶的信念,毁灭性的心灵的不虔诚Apollinarius,西弗勒斯和Themistius,异端和谐,一人取下了成为男人的完美意图性质同一个主耶稣基督我们的上帝,通过一定的诡计多端的设备从那里通往亵渎的结论,他的理性动画肉没有意愿和行动的原则。

Therefore Christ our God has stirred up the faithful emperor, the new David, finding in him a man after his own heart, who, as the scripture says, did not allow his eyes sleep or his eyelids drowsing until through this holy assembly of ours, brought together by God, he found the perfect proclamation of right belief; for according to the God-spoken saying, Where there are two or three gathered in my name, there am I in their midst.因此基督我们的上帝已经激起了忠实的皇帝,新的大卫,在他之后发现自己的心一个人,谁,因为圣经说,没有让之前通过我们这个神圣的集会他的眼睛睡觉或他的眼皮drowsing,所带来的神在一起,他找到了正确的理想信念宣布,为根据神细语说,如果有两个或两个以本人名义聚集三,有我在他们中间我。

This same holy and universal synod, here present, faithfully accepts and welcomes with open hands the report of Agatho , most holy and most blessed pope of elder Rome, that came to our most reverend and most faithful emperor Constantine, which rejected by name those who proclaimed and taught, as has been already explained, one will and one principle of action in the incarnate dispensation of Christ our true God; and likewise it approves as well the other synodal report to his God-taught serenity, from the synod of 125 bishops dear to God meeting under the same most holy pope, as according with the holy synod at Chalcedon and with the Tome of the all-holy and most blessed Leo, pope of the same elder Rome, which was sent to Flavian, who is among the saints, and which that synod called a pillar of right belief, and furthermore with the synodal letters written by the blessed Cyril against the impious Nestorius and to the bishops of the east.同样的神圣和普遍的主教,这里目前, 忠实地接受和欢迎的手打开了Agatho报告 ,最神圣,最幸福的老罗马教皇,即来到我们最可敬,最忠实的 ​​皇帝君士坦丁, ​​它拒绝了这些谁的名字宣告和教导,因为已经已经解释过,一会和一个在基督福音的真神的化身行动原则;同样批准以及其他主教会议的报告 ,以他的神成才的宁静, 从125主教会议亲爱的上帝会在同一个最神圣的教皇,因为根据与在迦克墩主教并在全神圣,最幸福的狮子座,同老罗马,这被送往弗拉维安,教皇圣多美和普林西比之间是谁,圣人,哪些是主教称为权利的信念支柱,而且与西里尔写的祝福对不虔诚涅斯和东部主教的主教会议的信件。

Following the five holy and universal synods and the holy and accepted fathers, and defining in unison, it professes our lord Jesus Christ our true God, one of the holy Trinity, which is of one same being and is the source of life, to be perfect in divinity and perfect in humanity, the same truly God and truly man, of a rational soul and a body; consubstantial with the Father as regards his divinity, and the same consubstantial with us as regards his humanity, like us in all respects except for sin; begotten before the ages from the Father as regards his divinity, and in the last days the same for us and for our salvation from the holy Spirit and the virgin Mary, who is properly and truly called mother of God, as regards his humanity; one and the same Christ, Son, Lord, only-begotten, acknowledged in two natures which undergo no confusion, no change, no separation, no division; at no point was the difference between the natures taken away through the union, but rather the property of both natures is preserved and comes together into a single subsistent being [in unam personam et in unam subsistentiam concurrente]; he is not parted or divided into two persons, but is one and the same only-begotten Son, Word of God, lord Jesus Christ, just as the prophets taught from the beginning about him, and as Jesus the Christ himself instructed us, and as the creed of the holy fathers handed it down to us.继五圣主教会议和普及,并接受父亲的神圣,并在统一定义, 它自称我们的主耶稣基督我们真正的上帝,三位一体,这是相同的福利和是生命之源之一,是完美的神性和人性的完美,同样真正的上帝,真正的男人,一个理性的灵魂和身体,与父同质至于他的神性,并与我们相同的同质至于他的人性,在各方面都和我们一样,除了为罪,才从父亲的年龄独生子至于他的神性,并在最后的日子为我们和我们的圣灵和圣母玛利亚,谁是正确的,真正称为神的母亲得救一样,至于他的人性化;同一个基督,圣子,主,只是出师不利,承认这两个性质不发生混乱,没有变化,没有分离,没有分工;在任何时候采取的是通过工会之间距离的性质不同,但而两者本质属性是保存和来自成一个温饱正合 [个人身份在墨西哥国立自治大学等在墨西哥国立自治大学subsistentiam concurrente],他是不是分手或划分成两个人,而是同一个独生子,字的上帝,主耶稣基督,正如先知教导的关于他的开始,作为耶稣基督亲自指示我们,作为父亲的神圣信条交给了我们。

And we proclaim equally two natural volitions or wills in him and two natural principles of action which undergo no division, no change, no partition, no confusion, in accordance with the teaching of the holy fathers. 同样我们 两个自然volitions 宣布在他的遗嘱和两个或自然的行动原则,不接受分裂,没有变化,没有分区,没有混乱,与父亲的神圣按照教学。And the two natural wills not in opposition, as the impious heretics said, far from it, but his human will following, and not resisting or struggling, rather in fact subject to his divine and all powerful will.而且,这两个并不反对,因为不虔诚异端自然遗嘱说,远非如此,但他的人的意志下,而不是抗拒或挣扎,其实受他的神和所有将相当强大。 For the will of the flesh had to be moved, and yet to be subjected to the divine will, according to the most wise Athanasius.对于肉体将不得不被感动了,还没有受到神的意志,根据最明智的亚他那修。For just as his flesh is said to be and is flesh of the Word of God, so too the natural will of his flesh is said to and does belong to the Word of God, just as he says himself: I have come down from heaven, not to do my own will, but the will of the Father who sent me, calling his own will that of his flesh, since his flesh too became his own.对于刚刚为他的肉被说成是,是神的话语的肉,而同时也有他的肉自然会被认为和不属于神的话语,正如他自己说:我从天上降下来,不要做我自己的意愿,但给我的父亲是谁,称自己将他的肉,由于他的肉也将成为他自己。 For in the same way that his all holy and blameless animate flesh was not destroyed in being made divine but remained in its own limit and category, so his human will as well was not destroyed by being made divine, but rather was preserved, according to the theologian Gregory, who says: "For his willing, when he is considered as saviour, is not in opposition to God, being made divine in its entirety."对于同样的方式,他的一切神圣和无可指责的动画肉没有被摧毁了神圣的,但在它自己的限制和类别依然存在,所以他的人的意志,以及不破坏正在神圣的,而是被保留下来,根据格雷戈里的神学家,谁说:“对于他愿意,他认为是救世主,是不是反对上帝,是在其整个神圣。”

And we hold there to be two natural principles of action in the same Jesus Christ our lord and true God, which undergo no division, no change, no partition, no confusion, that is, a divine principle of action and a human principle of action, according to the godly-speaking Leo, who says most clearly: "For each form does in a communion with the other that activity which it possesses as its own, the Word working that which is the Word's and the body accomplishing the things that are the body's". And我们认为有两个天然的原则,以在同一个耶稣基督的行动我们的主,真神,并且经过了没有分工,没有变化,没有分区,没有混乱,就是神圣的行动原则和人权原则的行动,根据敬虔讲利奥,谁表示最清楚:“对于每种形式在共融不与其他活动,它作为自己的拥有,在Word工作的这是Word的和身体完成的事情是人体的“。 For of course we will not grant the existence of only a single natural principle of action of both God and creature, lest we raise what is made to the level of divine being, or indeed reduce what is most specifically proper to the divine nature to a level befitting creatures for we acknowledge that the miracles and the sufferings are of one and the same according to one or the other of the two natures out of which he is and in which he has his being, as the admirable Cyril said.对于我们当然不会授予的唯一一个对神和自然生物的行动原则的存在,否则我们提出什么是向神的福利水平,或什至减少,最特别恰当的神性为因为我们水平相称的生物承认,奇迹和苦难正在和一个同样根据一方或另一方的两个性质,其中他和他有他的幸福,为令人钦佩的西里尔说。

Therefore, protecting on all sides the "no confusion" and "no division", we announce the whole in these brief words: Believing our lord Jesus Christ, even after his incarnation, to be one of the holy Trinity and our true God, we say that he has two natures [naturas] shining forth in his one subsistence [subsistentia] in which he demonstrated the miracles and the sufferings throughout his entire providential dwelling here, not in appearance but in truth, the difference of the natures being made known in the same one subsistence in that each nature wills and performs the things that are proper to it in a communion with the other; then in accord with this reasoning we hold that two natural wills and principles of action meet in correspondence for the salvation of the human race.因此,各方面保护“不混淆”和“无师”,我们在这些简短的话宣布整个:相信我们的主耶稣基督,即使在他的化身,是神圣的三位一体的真神,我们的一个,我们说他有两个性质[naturas]闪耀在他的一生活提出 [subsistentia],他表现出的奇迹和苦难在他的整个天赐居住在这里,而不是在外观,但说实话,对正在取得已知的性质差异同一个生活在每个遗嘱和执行的东西都是在与其他共融适当给它,然后在这个推理符合我们认为两个天然意志和行动原则对应满足人类得救比赛。

So now that these points have been formulated by us with all precision in every respect and with all care, we definitely state that it is not allowable for anyone to produce another faith , that is, to write or to compose or to consider or to teach others; those who dare to compose another faith, or to support or to teach or to hand on another creed to those who wish to turn to knowledge of the truth, whether from Hellenism or Judaism or indeed from any heresy whatsoever, or to introduce novelty of speech, that is, invention of terms, so as to overturn what has now been defined by us, such persons, if they are bishops or clerics, are deprived of their episcopacy or clerical rank, and if they are monks or layfolk they are excommunicated.所以,现在,这些点已经被我们制定所有在各方面的精度,并与所有关心, 我们一定状态, 是不容许任何人产生另一种信念 ,那就是,写或撰写或考虑或教别人;那些谁也不敢来撰写另一种信仰,或支持或教导,或手放在另一那些谁愿意谈谈对真理的认识,无论是从希腊或犹太教或任何确实从任何异端,或介绍新奇的信条言论,也就是术语的发明,从而推翻了什么我们现在已经确定,这种人,如果他们是主教或神职人员,是他们的主教或文书排名剥夺,如果他们是僧侣或layfolk他们逐出教会。


Introduction and translation taken from Decrees of the Ecumenical Councils , ed.介绍和翻译取自法令的基督教议会 ,版。Norman P. Tanner诺曼P.坦纳

Fourth Council of Constantinople - 869 - 870 AD第四届理事会君士坦丁堡 - 869 - 870 AD

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