John Damascene,John of Damascus约翰大马士革

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Saint John Damascene, bc675, d.圣约翰大马士革,bc675,D.Dec. 4, 749, was a Syrian Christian theologian who synthesized the doctrines of the Eastern Fathers of the Church.12月4日,749,是叙利亚的基督教神学家,谁合成东部的父亲教会的教义。His father served in Damascus under the Muslim caliph as a treasury official, a high office to which John succeeded.他的父亲曾在大马士革根据穆斯林哈里发作为财政部的官员,一个高的办公室,约翰成功。Around 715 he entered the monastery of Saint Sabas (Mar Saba) near Jerusalem, where he studied theology and was ordained a priest.大约715他进入修道院的圣Sabas(月萨巴)在耶路撒冷附近,他在那里学习神学和被祝圣一名牧师。 Between 726 and 730, Byzantine Emperor Leo III issued edicts against the cult of images. 726和730之间,拜占庭皇帝利奥三世颁布法令反对邪教的图像。John became a leading figure in the defense of icons in the iconoclastic controversy.约翰成为领军人物的图标在反传统的争议国防。

Among his many writings the Fountain of Knowledge is the main work.在他的许多著作中,知识的喷泉的主要工作。It is divided into three parts--a study of Greek philosophy, a history of heresies, and an exposition of the teaching of the Eastern Fathers on the central Christian doctrines.它分为三个部分 - 希腊哲学的,历史的歪理邪说,以及东部的父亲对中央基督教教义的教学论述的研究。John is a Doctor of the Church.约翰是一个教会的医生。Feast Day: Dec. 4.节日:12月4日。

Ross Mackenzie罗斯麦肯齐

Bibliography: Cassidy, FP, Molders of the Medieval Mind (1944).参考书目:卡西迪,计划生育,模塑的中世纪的心灵(1944)。

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John Damascene约翰大马士革

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Born at Damascus, about 676; died some time between 754 and 787.出生在大马士革约676,754和787之间的一段时间去世。The only extant life of the saint is that by John, Patriarch of Jerusalem, which dates from the tenth century (PG XCIV, 429-90).凡俗人生的唯一的圣人是由约翰,耶路撒冷,日期从10世纪(PG XCIV,429-90)的祖师。 This life is the single source from which have been drawn the materials of all his biographical notices.这样的生活是单一来源,已引起他的履历的通知材料。It is extremely unsatisfactory from the standpoint of historical criticism.从历史批评的角度来看,这是非常不理想。An exasperating lack of detail, a pronounced legendary tendency, and a turgid style are its chief characteristics.可气的缺乏细节,一个显着传奇色彩的倾向,和肿胀的风格是其主要特征。Mansur was probably the name of John's father.曼苏尔很可能是约翰的父亲的名字。What little is known of him indicates that he was a sterling Christian whose infidel environment made no impression on his religious fervour.小他表示,他是一个出色基督教的异教徒的环境,就没有印象,他的宗教热情。Apparently his adhesion to Christian truth constituted no offence in the eyes of his Saracen countrymen, for he seems to have enjoyed their esteem in an eminent degree, and discharged the duties of chief financial officer for the caliph, Abdul Malek.显然,他的附着力,以基督教真理构成罪行没有在他的撒拉逊人的同胞的眼睛,他似乎在一位杰出的程度上得到他们的自尊,出院财务总监的职责,为哈里发阿卜杜勒马利克。 The author of the life records the names of but two of his children, John and his half-brother Cosmas.作者的生活记录,但他的孩子,约翰和他的同父异母兄弟科斯马斯的名称。When the future apologist had reached the age of twenty-three his father cast about for a Christian tutor capable of giving his sons the best education the age afforded.当未来的代言人已经达到了23岁的父亲投一个基督徒的导师给他的儿子年龄给予最好的教育。In this he was singularly fortunate.在此,他奇异幸运。Standing one day in the market-place he discovered among the captives taken in a recent raid on the shores of Italy a Sicilian monk named Cosmas.常委会在市场上有一天,他发现在最近在意大利海岸的一个西西里和尚命名科斯马斯RAID采取的俘虏。Investigation proved him to be a man of deep and broad erudition.调查证明,他是一个深且广,博学的人。Through the influence of the caliph, Mansur secured the captive's liberty and appointed him tutor to his sons.通过哈里发的影响,曼苏尔担保俘虏的自由,并任命他为导师,他的儿子。Under the tutelage of Cosmas, John made such rapid progress that, in the enthusiastic language of his biographer, he soon equalled Diophantus in algebra and Euclid in geometry.约翰科斯马斯监护下,取得如此迅速的进步,在他的传记作者的热情语言,他很快就相当于在代数和欧几里得几何丢番图。 Equal progress was made in music, astronomy, and theology.平等方面取得了进展,在音乐,天文学和神学。

On the death of his father, John Damascene was made protosymbulus, or chief councillor, of Damascus.在他的父亲死亡,约翰大马士革protosymbulus,或首席委员,大马士革。It was during his incumbency of this office that the Church in the East began to be agitated by the first mutterings of the Iconoclast heresy.正是在他的这间办公室的在职人员,在东方教会开始由孤星叛逆者异端第一传来一两声激动。 In 726, despite the protests of Germanus, Patriarch of Constantinople, Leo the Isaurian issued his first edict against the veneration of images.利奥Isaurian 726,尽管Germanus君士坦丁堡牧首的抗议,发表他对崇拜的图像诏书。From his secure refuge in the caliph's court, John Damascene immediately entered the lists against him, in defence of this ancient usage of the Christians.从他在哈里发的法庭的安全避难所,约翰大马士革立即进入对他的名单,在这个基督徒的古代用法辩护。Not only did he himself oppose the Byzantine monarch, but he also stirred the people to resistance.不仅他本人反对拜占庭的君主,但他同时也激起了人们的阻力。In 730 the Isaurian issued a second edict, in which he not only forbade the veneration of images, but even inhibited their exhibition in public places.在730 Isaurian发出第二个法令,他不仅禁止崇拜图像,但他们的展览,甚至在公共场所抑制。To this royal decree the Damascene replied with even greater vigour than before, and by the adoption of a simpler style brought the Christian side of the controversy within the grasp of the common people.这个皇家法令大马士革的回答比以前更大的活力,并通过一个简单的样式带来基督教的争论范围内的普通百姓的把握。 A third letter emphasized what he had already said and warned the emperor to beware of the consequences of this unlawful action.了第三封信强调,他已经表示,警告皇帝提防这种非法行动的后果。Naturally, these powerful apologies aroused the anger of the Byzantine emperor.当然,这些强大的道歉引起了拜占庭皇帝的愤怒。 Unable to reach the writer with physical force, he sought to encompass his destruction by strategy.无法达到身体力量的作家,他要求他的毁灭,包括由战略。Having secured an autograph letter written by John Damascene, he forged a letter, exactly similar in chirography, purporting to have been written by John to the Isaurian, and offering to betray into his hands the city of Damascus.已获得由约翰大马士革书面亲笔信,他伪造了一封信,正是在类似的书体,看来已经由约翰写的Isaurian,并提供到他的手出卖大马士革市。 The letter he sent to the caliph.他给哈里发的一封信。Notwithstanding his councillor's earnest avowal of innocence, the latter accepted it as genuine and ordered that the hand that wrote it be severed at the wrist.尽管他委员的认真承认无罪,后者为真正接受它,并下令切断手腕的手,写。The sentence was executed, but, according to his biographer, through the intervention of the Blessed Virgin, the amputated hand was miraculously restored.句子被执行死刑,但根据他的传记作者,通过干预圣母,截肢手却奇迹般地恢复了。

The caliph, now convinced of John's innocence, would fain have reinstated him in his former office, but the Damascene had heard a call to a higher life, and with his foster-brother entered the monastery of St. Sabas, some eighteen miles south-east of Jerusalem.哈里发,现在相信约翰的清白,会fain已经恢复了他在他的前办公室,但大马士革听到呼叫到一个更高的生活,并与他的弟弟寄养进入修道院的圣Sabas以南大约18英里东耶路撒冷。 After the usual probation, John V, Patriarch of Jerusalem, conferred on him the office of the priesthood.耶路撒冷的族长,约翰五世,通常试用期后,授予他办公室的神职人员。In 754 the pseudo-Synod of Constantinople, convened at the command of Constantine Copronymus, the successor of Leo, confirmed the principles of the Iconoclasts and anathematized by name those who had conspicuously opposed them.伪君士坦丁堡主教,在754召开,狮子座的继任者康斯坦丁Copronymus命令,确认反传统的原则和按名称曾突出地反对他们的诅咒。 But the largest measure of the council's spleen was reserved for John of Damascus.但理事会的脾脏最大的措施是保留给大马士革的约翰。He was called a "cursed favourer of Saracens", a "traitorous worshipper of images", a "wronger of Jesus Christ", a "teacher of impiety", and a "bad interpreter of the Scriptures".他被称为“诅咒保护者的撒拉逊人”,“卖国的图像崇洋媚外”,“耶稣基督wronger”,“不虔诚的老师”,和“圣经坏翻译”。 At the emperor's command his name was written "Manzer" (Manzeros, a bastard).在皇帝的命令,他的名字被写入“Manzer”(Manzeros,混蛋)。But the Seventh General Council of Nicea (787) made ample amends for the insults of his enemies, and Theophanes, writing in 813, tells us that he was surnamed Chrysorrhoas (golden stream) by his friends on account of his oratorical gifts.但第七尼西亚会议(787)充足的修订提出了他的敌人的侮辱,Theophanes,写在813告诉我们,他姓由他的朋友对他的演说礼物Chrysorrhoas(金黄流)。 In the pontificate of Leo XIII he was enrolled among the doctors of the Church.在教皇利奥十三世,他参加教会医生之间。His feast is celebrated on 27 March.3月27日庆祝他的盛宴。

John of Damascus was the last of the Greek Fathers.大马士革的约翰是最后的希腊教父。His genius was not for original theological development, but for compilation of an encyclopedic character.他的天才没有原始神学的发展,但对于一个百科全书性质的编译。In fact, the state of full development to which theological thought had been brought by the great Greek writers and councils left him little else than the work of an encyclopedist; and this work he performed in such manner as to merit the gratitude of all succeeding ages.事实上,被带来了伟大的希腊作家和议会的神学思想的全面发展的状态留给他没有别的比一个encyclopedist工作;和执行这项工作,他以这种方式值得感谢所有成功的年龄。 Some consider him the precursor of the Scholastics, whilst others regard him as the first Scholastic, and his "De fide orthodoxa" as the first work of Scholasticism.有些人认为他的scholastics的前兆,而别人当作他的第一个学术,和他的“善意orthodoxa”经院哲学的第一部作品。 The Arabians too, owe not a little of the fame of their philosophy to his inspiration.阿拉伯人太多,欠他们的哲学的知名度,他的灵感不是一个小。The most important and best known of all his works is that to which the author himself gave the name of "Fountain of Wisdom" (pege gnoseos).最重要的,所有他的作品而闻名的是作者本人了智慧的“喷泉”(pege gnoseos)的名称。This work has always been held in the highest esteem in both the Catholic and Greek Churches.这项工作一直在天主教和希腊教会的最高自尊举行。Its merit is not that of originality, for the author asserts, at the end of the second chapter of the "Dialectic", that it is not his purpose to set forth his own views, but rather to collate and epitomize in a single work the opinions of the great ecclesiastical writers who have gone before him.其优点是不是独创性,作者声称,在第二章的“辩证法”,这是不是他的目的是阐明自己的看法,而是整理结束,并在一个工作缩影在他面前的伟大的教会作家的意见。 A special interest attaches to it for the reason that it is the first attempt at a summa theologica that has come down to us.特殊利益的重视,它的原因,这是已回落到我们的第一次尝试在神学大全。

The "Fountain of Wisdom" is divided into three parts, namely, "Philosophical Chapters" (Kephalaia philosophika), "Concerning Heresy" (peri aipeseon), and "An Exact Exposition of the Orthodox Faith" (Ikdosis akribes tes orthodoxou pisteos). “智慧之泉”分为三个部分,即“哲学篇”(Kephalaia philosophika),“关于异端”(PERI aipeseon),和“一个确切的信仰东正教博览会”(orthodoxou pisteos Ikdosis akribes工商业污水附加费)。 The title of the first book is somewhat too comprehensive for its contents and consequently is more commonly called "Dialectic".的第一本书的标题是有点过于其内容全面,因此通常被称为“辩证法”。With the exception of the fifteen chapters that deal exclusively with logic, it has mostly to do with the ontology of Aristotle.的15个章节专门处理逻辑的例外,它主要是做与亚里士多德的本体。It is largely a summary of the Categories of Aristotle with Porphyry's "Isagoge" (Eisagoge eis tas kategorias).它主要是总结了亚里士多德的分类与斑岩的“Isagoge”(TAS kategorias Eisagoge EIS)。It seems to have been John Damascene's purpose to give his readers only such philosophical knowledge as was necessary for understanding the subsequent parts of the "Fountain of Wisdom".它似乎已经约翰大马士革的目的,让他的读者,只有这样的哲学知识理解的“智慧之泉”的后续部分。 For more than one reason the "Dialectic" is a work of unusual interest.以上的原因之一,“辩证”是一个不寻常的兴趣工作。 In the first place, it is a record of the technical terminology used by the Greek Fathers, not only against the heretics, but also in the exposition of the Faith for the benefit of Christians.摆在首位,它是一个技术术语的记录中使用的由希腊教父,不仅对异端,,而且在论述的为基督徒的利益信仰。It is interesting, too, for the reason that it is a partial exposition of the "Organon", and the application of its methods to Catholic theology a century before the first Arabic translation of Aristotle made its appearance.有趣的是,太多的原因,这是一个部分的“欧加农”,其方法的应用,一个世纪天主教神学的论述之前,亚里士多德首先翻译成阿拉伯文其外观。 The second part, "Concerning Heresy", is little more than a copy of a similar work by Epiphanius, brought up to date by John Damascene.第二部分,“异端邪说”,是比由埃皮法尼乌斯复制一个类似的工作,提出了约翰大马士革。The author indeed expressly disclaims originality except in the chapters devoted to Islamism, Iconoclasm, and Aposchitae.作者确实明确声明,除了在专门的章节,以伊斯兰教,破除迷信,并Aposchitae独创性。To the list of eighty heresies that constitute the "Panarion" of Epiphanius, he added twenty heresies that had sprung up since his time.构成埃皮法尼乌斯“Panarion”第八歪理邪说他补充说,20因为他的时间已经如雨后春笋般涌现的异端邪说。In treating of Islamism he vigorously assails the immoral practices of Mohammed and the corrupt teachings inserted in the Koran to legalize the delinquencies of the prophet.伊斯兰教治疗,他大力抨击穆罕默德和“古兰经”插入先知违约率合法化的腐败教导不道德的做法。Like Epiphanius, he brings the work to a close with a fervent profession of Faith.埃皮法尼乌斯一样,他带来的工作与信仰的热切界密切。John's authorship of this book has been challenged, for the reason that the writer, in treating of Arianism, speaks of Arius, who died four centuries before the time of Damascene, as still living and working spiritual ruin among his people.约翰的这本书的作者受到了挑战,作家,治疗阿里乌斯教,阿里乌斯,谁死于大马士革时间前四个世纪,谈到在他的人民仍然生活和工作精神废墟的原因。 The solution of the difficulty is to be found in the fact that John of Damascene did not epitomize the contents of the "Panarion", but copied it verbatim.解决的难度是要在大马士革的约翰没有缩影“Panarion”的内容,但其复制逐字发现。Hence the passage referred to is in the exact words of Epiphanius himself, who was a contemporary of Arius.因此,通过埃皮法尼乌斯自己,谁是当代的阿里乌斯确切的词语。

"Concerning the Orthodox Faith", the third book of the "Fountain of Wisdom", is the most important of John Damascene's writings and one of the most notable works of Christian antiquity. “关于信仰东正教”,“智慧之泉”第三册,是最重要的约翰大马士革的著作和基督教古代最显着的工程之一。Its authority has always been great among the theologians of the East and West.它的权威一直是伟大的东方和西方的神学家之间。 Here, again, the author modestly disavows any claim of originality -- any purpose to essay a new exposition of doctrinal truth.再次,在这里,笔者虚心disavows独创性的任何索赔 - 作文一个新理论的真理论述的目的。 He assigns himself the less pretentious task of collecting in a single work the opinions of the ancient writers scattered through many volumes, and of systematizing and connecting them in a logical whole.他指派自己少自命不凡的任务,在一个单一的工作,收集散落通过多卷古代作家的意见和系统化,并在一个逻辑整体连接。It is no small credit to John of Damascus that he was able to give to the Church in the eighth century its first summary of connected theological opinions.这是不小的信贷大马士革的约翰说,他能够给在第八世纪教会连接神学的观点总结。At the command of Eugenius III it was rendered into Latin by Burgundio of Pisa, in 1150, shortly before Peter Lombard's "Book of Sentences" appeared.在叶夫根尼三世的命令,这是渲染成拉丁文的比萨Burgundio,在1150,前不久彼得伦巴第的“句子书”出现。 This translation was used by Peter Lombard and St. Thomas Aquinas, as well as by other theologians, till the Humanists rejected it for a more elegant one.使用这个翻译是由彼得Lombard和圣托马斯阿奎那,以及其他的神学家,直到人文主义拒绝了一个更优雅。The author follows the same order as does Theodoret of Cyrus in his "Epitome of Christian Doctrine".笔者按照相同的顺序,并在他的“基督教教义的一个缩影”赛勒斯Theodoret。But, while he imitates the general plan of Theodoret, he does not make use of his method.但是,当他模仿的Theodoret的总体规划,他不使用他的方法。He quotes, not only form the pages of Holy Writ, but also from the writings of the Fathers.他报价,不仅形成令状神圣的网页,但也从神父的著作。As a result, his work is an inexhaustible thesaurus of tradition which became the standard for the great Scholastics who followed.因此,他的工作是取之不尽,用之不竭的传统的词库,成为谁遵循的伟大的经院哲​​学家的标准。In particular, he draws generously from Gregory of Nazianzus, whose works he seems to have absorbed, from Basil, Gregory of Nyssa, Cyril of Alexandria, Leo the Great, Athanasius, John Chrysostum, and Epiphanius.他特别提请格雷戈里的nazianzus,他的作品,他似乎有吸收,罗勒,格雷戈里的果树,亚历山大的Cyril,狮子座的慷慨大,亚他那修,约翰Chrysostum,和埃皮法尼乌斯。 The work is divided into four books.工作分为四书。This division, however, is an arbitrary one neither contemplated by the author nor justified by the Greek manuscript.然而,这个师是一个既不是拟由作者也不希腊手稿合理的任意一个。It is probably the work of a Latin translator seeking to accommodate it to the style of the four books of Lombard's "Sentences".这可能是一个拉丁翻译伦巴第的“句子”四书的风格,以适应工作。

The first book of "The Orthodox Faith" treats of the essence and existence of God, the Divine nature, and the Trinity.“信仰东正教”的第一本书的本质和存在的神,神性,以及三位一体的对待。As evidence of the existence of God he cites the concurrence of opinion among those enlightened by Revelation and those who have only the light of reason to guide them.作为神的存在的证据,他举在那些开明的启示和那些只有理性之光,引导他们同意的意见。To the same end he employs the argument drawn from the mutability of created things and that from design.为了同样的目的,他采用了从创造的东西可变性,从设计,得出的论点。Treating, in the second book, of the physical world, he summarizes all the views of his times, without, however, committing himself to any of them.治疗,对物理世界的,在第二本书,他总结了他那个时代所有的意见,如果没有,不过,致力于向其中任何一个。In the same treatise he discloses a comprehensive knowledge of the astronomy of his day.在相同的论文中,他披露了他一天的天文的综合知识。Here, also, place is given to the consideration of the nature of angels and demons, the terrestrial paradise, the properties of human nature, the foreknowledge of God, and predestination.此外,地方在这里,是天使和恶魔,陆地的天堂,人的本性,神的预知,和宿命的属性的性质考虑。Treating of man (c.xxvii), he gives what has been aptly called a "psychology in nuce".人(c.xxvii)治疗,他给了什么形象地称为“nuce心理学”。Contrary to the teachings of Plotinus, the master of Porphyry, he identifies mind and soul.普罗提诺,斑岩主的教导相反,他确定的思想和灵魂。In the third book the personality and two-fold nature of Christ are discussed with great ability.在第三册中的个性和2倍基督的性质进行了讨论与伟大的能力。This leads up to the consideration of the Monophysite heresy.这导致的基督一性异端的考虑。In this connexion he deals with Peter the Fuller's addition to the "Trisagion", and combats Anastasius's interpretation of this ancient hymn.在这种联接中,他处理彼得富勒的除了“诗歌”,和作战阿纳斯塔西的解释这个古老的赞美诗。The latter, who was Abbot of the monastery of St. Euthymius in Palestine, referred the "Trisagion" only to the Second Person of the Trinity.后者,在巴勒斯坦的寺院住持圣Euthymius,简称“诗歌”第二人的三位一体。In his letter "Concerning the Trisagion" John Damascene contends that the hymn applies not to the Son alone, but to each Person of the Blessed Trinity.在他的信“关于诗歌”约翰大马士革赞美诗适用不给儿子,但每个人的祝福三位一体。This book also contains a spirited defence of the Blessed Virgin's claim to the title of "Theotokos."本书还包含一个圣母的要求称号辩护“Theotokos。”Nestorius is vigorously dealt with for trying to substitute the title of "Mother of Christ" for "Mother of God".涅斯正在大力处理试图取代“基督之母”的标题为“上帝之母”。The Scriptures are discussed in the fourth book.第四册圣经中讨论。In assigning twenty-two books to the Old Testament canon he is treating of the Hebrew, and not the Christian, Canon, as he finds it in a work of Epiphanius, "De ponderibus et mensuris".在分配二十旧约佳能,他是希伯来文的治疗,而不是基督教,佳能,因为他发现在工作埃皮法尼乌斯,“德ponderibus等mensuris”两书。 His treatment in this book of the Real Presence is especially satisfactory.他在这本书的真实存在的治疗,尤其是令人满意的。The nineteenth chapter contains a powerful plea for the veneration of images.第十九章包含一个强大的图像崇拜认罪。

The treatise, "Against the Jacobites", was written at the request of Peter, Metropolitan of Damascus, who imposed on him the task of reconciling to the Faith the Jacobite bishop.论文,“反对Jacobites的”,是写在彼得,大都会大马士革,对他施加的调和信仰的詹姆士主教的任务的要求。 It is a strong polemic against the Jacobites, as the Monophysites in Syria were called.这是一个强烈反对的Jacobites的论战,被称为该monophysites叙利亚。He also wrote against the Manicheans and Monothelites.他还写了反对的Manicheans和Monothelites。The "Booklet Concerning Right Judgment" is little more than a profession of Faith, confirmed by arguments setting forth the mysteries of the Faith, especially the Trinity and the Incarnation. “关于右判决的小册子”只不过是证实的论点提出信仰的奥秘,特别是三位一体的化身的信仰,。Though John of Damascus wrote voluminously on the Scriptures, as in the case of so much of his writing, his work bears little of the stamp of originality.虽然大马士革的约翰写了“圣经”voluminously,在这么多他的写作的情况下,他的作品蕴藏着独具匠心的邮票小。 His "Select Passages" (Loci Selecti), as he himself admits, are taken largely from the homilies of St. John Chrysostom and appended as commentaries to texts from the Epistles of St. Paul.他的“选择的经文”(位点Selecti),因为他自己也承认,采取主要从圣约翰金口的颂歌,并附加从圣保禄的书信文本的评论。 The commentary on the Epistles to the Ephesians, Philippians, Colossians, and Thessalonians is taken from Cyril of Alexandria.以弗所书,腓立比,歌罗西书,和帖撒罗尼迦前书书信的评论是从亚历山大的Cyril。The "Sacred Parallels" (Sacra parallela) is a kind of topical concordance, treating principally of God, man, virtues, and vices. “神圣的Parallels”(萨克拉parallela)是一种外用一致,治疗主要是神,人,美德和罪恶。

Under the general title of "Homilies" he wrote fourteen discourses.的“颂歌”的总标题下,他写了14话语。The sermon on the Transfiguration, which Lequien asserts was delivered in the church on Mt.上变身的说教,Lequien断言被送到山教堂。Tabor, is of more than usual excellence.泰伯,是卓越比平时多。It is characterized by dramatic eloquence, vivid description, and a wealth of imagery.它的特点是戏剧性的口才,生动的描述,和丰富的图像。In it he discourses on his favorite topic, the twofold nature of Christ, quotes the classic text of Scripture in testimony of the primacy of Peter, and witnesses the Catholic doctrine of sacramental Penance.他最喜欢的话题,他的话语,基督的双重性质,报价圣经的经典文本,在彼得的首要地位的证词和证人忏悔圣事的天主教教义。 In his sermon on Holy Saturday he descants on the Easter duty and on the Real Presence.他在他的讲道圣周六descants复活节责任和对现实存在的。The Annunciation is the text of a sermon, now extant only in a Latin version of an Arabic text, in which he attributes various blessings to the intercession of the Blessed Virgin.报喜是说教的文字,现在只有在现存的一个阿拉伯语的文字,他在属性的各种祝福圣母的代祷拉丁版本。The second of his three sermons on the Assumption is especially notable for its detailed account of the translation of the body of the Blessed Virgin into heaven, an account, he avers, that is based on the most reliable and ancient tradition.他的三个说教的第二个假设是其翻译成天上圣母的身体,一个帐户,他说,这是最可靠和最古老的传统基础上的详细说明非常显着。 Both Liddledale and Neale regard John of Damascus as the prince of Greek hymnodists. Liddledale和尼尔关于约翰大马士革作为希腊hymnodists的王子。His hymns are contained in the "Carmina" of the Lequien edition.Lequien版“布兰”都包含在他的赞美诗。The "canons" on the Nativity, Epiphany, and Pentecost are written in iambic trimeters. “大炮”的诞生,顿悟,和五旬节,是写在抑扬格trimeters。Three of his hymns have become widely known and admired in their English version -- "Those eternal bowers", "Come ye faithful raise the strain", and "Tis the Day of Resurrection".他的三个赞美诗已广为人知,并在其英文版本钦佩 - “这些永恒的凉亭”,“来吧忠实提高应变”,和“TIS在复活日”。The most famous of the "canons" is that on Easter.最有名的“大炮”是在复活节。It is a song of triumph and thanksgiving -- the "Te Deum" of the Greek Church.这是一个胜利和感恩的歌曲 - “特Deum”希腊教会。It is a traditional opinion, lately controverted, that John Damascene composed the "Octoëchos", which contains the liturgical hymns used by the Greek Church in its Sunday services.这是一个传统的意见,最近controverted,约翰大马士革组成的“Octoëchos”,其中包含了希腊教会在其周日服务所使用的礼仪赞美诗。 Gerbet, in his "History of Sacred Music", credits him with doing for the East what Gregory the Great accomplished for the West -- substitution of notes and other musical characters for the letters of the alphabet to indicate musical quantities. Gerbet,在他的“圣乐史”,归功于他与东格雷戈里完成的西大做 - 笔记和其他音乐字符的字母来表示音乐数量的字母替代。It is certain he adapted choral music to the purposes of the Liturgy.可以肯定的是他改编的合唱音乐的礼仪的目的。

Among the several works that are dubiously attributed to John Damascene the most important is the romance entitled "Barlaam and Josaphat".怀疑是归功于约翰大马士革的几部作品中最重要的是题为“Barlaam和约萨法特”的浪漫。Throughout the Middle Ages it enjoyed the widest popularity in all languages.在整个中世纪,它享有在所有语言中最广泛的普及。 It is not regarded as authentic by Lequien, and the discovery of a Syriac version of the "Apology of Aristides" shows that what amounts to sixteen printed pages of it was taken directly from Aristides.它不被视为真品Lequien发现的叙利亚文版本的“道歉阿里斯蒂德”显示十六印直接从阿里斯蒂德的网页。The panegyric of St. Barbara, while accepted as genuine by Lequien, is rejected by many others.许多其他圣芭芭拉的颂词,而作为真正接受Lequien,被拒绝。The treatise entitled "Concerning those who have died in the Faith" is rejected as spurious by Francisco Suárez, Bellarmine, and Lequien, not only on account of its doctrinal discrepancies, but for its fabulous character as well.题为“关于死亡的信仰”,是贝拉明,弗朗西斯科苏亚雷斯和Lequien不仅其教义不符,拒绝为虚假的,但其神话般的性格以及的论文。 The first Greek edition of any of the works of John Damascene was that of the "Exact Exposition of the Orthodox Faith" brought out at Verona (1531) under the auspices of John Matthew Gibertus, Bishop of Verona.在维罗纳(1531)“的信仰东正教的确切博览会”的主持下,维罗纳的主教约翰马修Gibertus约翰大马士革的任何作品的第一个希腊版。 Another Greek edition of the same work was published at Moldavia (1715) by John Epnesinus.同样的工作的另一个希腊版出版在摩尔达维亚(1715),由约翰Epnesinus。It was also printed in a Latin edition at Paris (1507), by James Faber.这是印在巴黎的拉丁版(1507),由詹姆斯FABER。Henry Gravius, OP, published a Latin edition at Cologne (1546) which contained the following works: "Dialectic", "Elementary and Dogmatic Instruction", "Concerning the two Wills and Operations", and "Concerning Heresy".亨利Gravius​​,OP,拉美版在科隆(1546),其中载有下列作品:“辩证”,“小学和教条式的教学”,发表“关于两份遗嘱和运营”,“关于异端”。 A Greek-Latin edition with an introduction by Mark Hopper made its appearance at Basle (1548).一个由马克斗引进希腊拉丁版在巴塞尔(1548),其外观。A similar edition, but much more complete was published at the same place in 1575.一个类似的版本,但更完整的出版于1575相同的地方。Another Latin edition, constituting a partial collection of the author's works is that by Michael Lequien,OP, published at Paris (1712) and Venice (1748).另一位拉丁版,构成部分收集了作者的作品是由迈克尔Lequien,OP,在巴黎出版(1712年)和威尼斯(1748年)。 To the reprint of this edition, PG, XCIV-XCVI (Paris, 1864), Migne has added a supplement of works attributed by some to the authorship of John Damascene.这个版本中,PG,XCIV XCVI(巴黎,1864年)的翻版,米涅又增添了一些归因于作者约翰大马士革的作品的补充。

Publication information Written by John B. O'Connor.由约翰B奥康纳书面的公开信息。Transcribed by Anthony A. Killeen.转录由安东尼基林。In Memory of Fr.在神父的记忆。 Cyril Power, SJ The Catholic Encyclopedia, Volume VIII.西里尔电源,律政司司长天主教百科全书,音量八。Published 1910.发布1910。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, October 1, 1910. Nihil Obstat,1910年10月1日。Remy Lafort, STD, Censor.人头马lafort,性病,检查员。Imprimatur.认可。+John Cardinal Farley, Archbishop of New York+约翰farley枢机主教,大主教纽约

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