John Damascene, John of Damascus約翰大馬士革,大馬士革的約翰

Advanced Information 先進的信息

Saint John Damascene, bc675, d.聖約翰大馬士革,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,誰合成的東部父親教會的教義是敘利亞的基督教神學家。 His father served in Damascus under the Muslim caliph as a treasury official, a high office to which John succeeded.他的父親曾在大馬士革下的穆斯林哈里發作為財政部官員,而約翰成功的高層職位。 Around 715 he entered the monastery of Saint Sabas (Mar Saba) near Jerusalem, where he studied theology and was ordained a priest.大約715他進入耶路撒冷,在那裡他學習了神學和被任命為牧師的:聖Sabas(月薩巴島)附近的修道院。 Between 726 and 730, Byzantine Emperor Leo III issued edicts against the cult of images.在726和730之間,拜占庭皇帝利奧三世頒布法令,反對邪教的圖像。 John became a leading figure in the defense of icons in the iconoclastic controversy.約翰成為一個領軍人物,在防守的圖標在反傳統的爭議。

Among his many writings the Fountain of Knowledge is the main work.在他的許多著作中,知識的噴泉的主要工作。 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.它分為三個部分 - 一個研究古希臘哲學,歷史的歪理邪說,中央基督教教義的東方教父的教學和闡述。 John is a Doctor of the Church.約翰是一個醫生的教會。 Feast Day: Dec. 4.盛宴的日子:12月4日。

Ross Mackenzie羅斯麥肯齊

Bibliography: Cassidy, FP, Molders of the Medieval Mind (1944).參考書目:卡西迪,FP,模塑中世紀的心靈(1944年)。

BELIEVE Religious Information Source web-site相信宗教信息來源
Our List of 2,300 Religious Subjects我們所列出的2300名宗教科目
E-mail電子郵件

John Damascene約翰大馬士革

Catholic Information 天主教信息

Born at Damascus, about 676; died some time between 754 and 787.出生於大馬士革,大約676死754和787之間的一段時間。 The only extant life of the saint is that by John, Patriarch of Jerusalem, which dates from the tenth century (PG XCIV, 429-90).唯一的現存生命的聖人是由約翰,牧耶路撒冷,其歷史可以從10的的世紀(PG XCIV,429-90)。 This life is the single source from which have been drawn the materials of all his biographical notices.這樣的生活是單一來源,已吸引了他的履歷通知的材料。 It is extremely unsatisfactory from the standpoint of historical criticism.從歷史批評的角度來看,這是極不理想。 An exasperating lack of detail, a pronounced legendary tendency, and a turgid style are its chief characteristics.一個可氣缺乏細節,一個顯著傳奇色彩的傾向,一個浮誇的風格是其主要特徵。 Mansur was probably the name of John's father.曼蘇爾很可能是約翰的父親的名字。 What little is known of him indicates that he was a sterling Christian whose infidel environment made no impression on his religious fervour.幾乎沒有人知道他表明,他是一個純正的基督教的異教徒的環境,沒有感覺他的宗教熱情。 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.很顯然,他附著力基督教的真理構成犯罪的眼睛,他的撒拉遜人的同胞,他似乎已經實現了他們的自尊,一位傑出的程度,以及履行財務總監的職責哈里發阿卜杜勒·馬利克。 The author of the life records the names of but two of his children, John and his half-brother Cosmas.作者的生活記錄的名字,但他的兩個孩子,約翰和他的同父異母兄弟科斯馬斯。 When the future apologist had reached the age of twenty-three his father cast about for a Christian tutor capable of giving his sons the best education the age afforded.當未來的辯護士已達到23歲,對於一個基督徒的導師,能夠讓他的兒子的年齡給予最好的教育,他的父親投。 In this he was singularly fortunate.在這方面,他是奇幸運的。 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.常設有一天在市場的地方,他發現在最近的一次襲擊的海岸的意大利西西里人的姓修士科斯馬斯之間的“俘虜”。 Investigation proved him to be a man of deep and broad erudition.調查證明他是一個深入而廣泛的博學的人。 Through the influence of the caliph, Mansur secured the captive's liberty and appointed him tutor to his sons.通過對影響的哈里發曼蘇爾抵押,俘虜的自由,並任命他的導師給他的兒子。 Under the tutelage of Cosmas, John made such rapid progress that, in the enthusiastic language of his biographer, he soon equalled Diophantus in algebra and Euclid in geometry. ,約翰·科斯馬斯的指導下進步很快,在熱情的語言,他的傳記作者,他很快就等於丟番圖代數和歐幾里德幾何。 Equal progress was made in music, astronomy, and theology.音樂,天文學和神學平等方面取得了進展。

On the death of his father, John Damascene was made protosymbulus, or chief councillor, of Damascus.在他的父親去世,約翰大馬士革protosymbulus,或首席委員,大馬士革。 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.這個辦公室是在他的任內,開始攪拌傳來一兩聲反對崇拜聖像的異端教會在東方。 In 726, despite the protests of Germanus, Patriarch of Constantinople, Leo the Isaurian issued his first edict against the veneration of images. 726,儘管Germanus,君士坦丁堡牧首的抗議,獅子座的Isaurian發布了他的第一個法令,對崇拜的圖像。 From his secure refuge in the caliph's court, John Damascene immediately entered the lists against him, in defence of this ancient usage of the Christians.從他的安全庇護所在哈里發的法院中,約翰大馬士革立即進入名單,他在防守的基督徒,這個古老的用法。 Not only did he himself oppose the Byzantine monarch, but he also stirred the people to resistance.他不僅自己反對拜占庭式的君主,但他也激起了人們的阻力。 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. 730本Isaurian發行第二法令,他不僅禁止崇拜的圖像,甚至抑制其展覽在公共場所。 To this royal decree the Damascene replied with even greater vigour than before, and by the adoption of a simpler style brought the Christian side of the controversy within the grasp of the common people.這個皇家法令的大馬士革說比以前更大的活力,並通過一個簡單的樣式,內抓老百姓帶來了基督教的爭議。 A third letter emphasized what he had already said and warned the emperor to beware of the consequences of this unlawful action.強調他已經說了第三封信,並警告皇帝提防這種非法行動的後果。 Naturally, these powerful apologies aroused the anger of the Byzantine emperor.當然,這些強大的道歉引起了拜占庭皇帝的憤怒。 Unable to reach the writer with physical force, he sought to encompass his destruction by strategy.無法達到與物理力的作家,他所追求的戰略,包括他的毀滅。 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.在獲得約翰大馬士革寫的親筆信,他偽造了一封信,正是類似的書體,看來已經寫由約翰·的Isaurian,並提供背叛了他的手中大馬士革城。 The letter he sent to the caliph.他信發送到哈里發。 Notwithstanding his councillor's earnest avowal of innocence, the latter accepted it as genuine and ordered that the hand that wrote it be severed at the wrist.儘管他的委員認真招認的無罪,後者為真正接受它,並責令被切斷的手,寫在手腕上。 The sentence was executed, but, according to his biographer, through the intervention of the Blessed Virgin, the amputated hand was miraculously restored.這句話被執行,但是,根據他的傳記作者,斷手通過干預的聖母,卻奇蹟般地恢復了。

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.會欣然的國王,現在相信的約翰是無辜的,他已經恢復了在他以前的辦公室,但大馬士革聽到呼叫到一個更高的生活,和他寄養的兄弟進入寺院聖Sabas,以南大約18英里東耶路撒冷。 After the usual probation, John V, Patriarch of Jerusalem, conferred on him the office of the priesthood.通常試用期結束後,約翰·V,牧耶路撒冷,授予他辦公室的神職人員。 In 754 the pseudo-Synod of Constantinople, convened at the command of Constantine Copronymus, the successor of Leo, confirmed the principles of the Iconoclasts and anathematized by name those who had conspicuously opposed them.偽主教,君士坦丁堡,在754召開的命令的康斯坦丁Copronymus的獅子座的繼任者,證實了這一原則的偶像破壞者,,詛咒那些明顯反對他們的名字。 But the largest measure of the council's spleen was reserved for John of Damascus.但該委員會的脾最大的措施是保留給大馬士革的約翰。 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".他被稱為是“被詛咒的保護者撒拉遜人”,“賣國崇拜者的圖像”,一個“wronger耶穌基督”,“老師的不虔誠”,和“壞的”聖經“翻譯”。 At the emperor's command his name was written "Manzer" (Manzeros, a bastard).在皇帝的命令,他的名字的書面“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.但第七次總理事會的尼西亞(787)做了充分補償他的敵人的侮辱,在813塞奧法尼斯,寫,告訴我們,他姓Chrysorrhoas(金流),由他的朋友對他的口才禮物。 In the pontificate of Leo XIII he was enrolled among the doctors of the Church.在教皇利奧十三世,他參加的教會之間的醫生。 His feast is celebrated on 27 March.他的盛宴,是慶祝3月27日。

John of Damascus was the last of the Greek Fathers.大馬士革的約翰是最後的希臘教父。 His genius was not for original theological development, but for compilation of an encyclopedic character.原始神學的發展,但對於彙編的百科全書式的人物,他的天才。 In fact, the state of full development to which theological thought had been brought by the great Greek writers and councils left him little else than the work of an encyclopedist; and this work he performed in such manner as to merit the gratitude of all succeeding ages.事實上,國家的全面發展的神學思想已經帶來了偉大的希臘作家和議會離開了他幾乎沒有其他比一個encyclopedist的工作的;他進行這項工作的方式值得感謝所有後續的年齡。 Some consider him the precursor of the Scholastics, whilst others regard him as the first Scholastic, and his "De fide orthodoxa" as the first work of Scholasticism.有些人認為他的scholastics的前體,而其他人則認為,他的第一個學術,和他的“德真正orthodoxa”經院哲學的第一項工作。 The Arabians too, owe not a little of the fame of their philosophy to his inspiration.阿拉伯人,不欠一點點的名氣他們的哲學,他的靈感。 The most important and best known of all his works is that to which the author himself gave the name of "Fountain of Wisdom" (pege gnoseos).最重要的和最有名的,他所有的作品是作者本人了名的“不老泉的智慧”(pege gnoseos)。 This work has always been held in the highest esteem in both the Catholic and Greek Churches.這項工作一直保持在天主教和希臘教會中最崇高的敬意。 Its merit is not that of originality, for the author asserts, at the end of the second chapter of the "Dialectic", that it is not his purpose to set forth his own views, but rather to collate and epitomize in a single work the opinions of the great ecclesiastical writers who have gone before him.其優點是沒有的原創性,筆者斷言,在第二章的“辯證法”,這是不是他的目的提出了自己的意見,而是要整理和集中體現在一個單一的工作結束已經在他面前的偉大教會作家的意見。 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.一個特殊的興趣十分重視它的原因,它是一個神學大全的第一次嘗試,已回落到我們。

The "Fountain of Wisdom" is divided into three parts, namely, "Philosophical Chapters" (Kephalaia philosophika), "Concerning Heresy" (peri aipeseon), and "An Exact Exposition of the Orthodox Faith" (Ikdosis akribes tes orthodoxou pisteos). “智慧之泉”分為三個部分,即“哲學篇”中的(Kephalaia philosophika)“對於異端”(PERI aipeseon),和“精確的東正教信仰博覽會”(Ikdosis akribes工商業污水附加費orthodoxou pisteos)。 The title of the first book is somewhat too comprehensive for its contents and consequently is more commonly called "Dialectic".第一本書的標題是有點太全面了其內容,因此通常稱為“辯證法”。 With the exception of the fifteen chapters that deal exclusively with logic, it has mostly to do with the ontology of Aristotle.的15個章節,專門處理邏輯的例外,它主要是做與亞里士多德的本體論。 It is largely a summary of the Categories of Aristotle with Porphyry's "Isagoge" (Eisagoge eis tas kategorias).這在很大程度上是一個斑岩的“Isagoge”(EIS塔斯kategorias Eisagoge)的亞里士多德的分類與總結。 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".這似乎一直是約翰大馬士革的目的只給他的讀者,這樣的哲學知識,是需要理解的“智慧之泉”的後續部分。 For more than one reason the "Dialectic" is a work of unusual interest.的原因之一以上的“辯證法”是一個不尋常的興趣工作。 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.在第一個地方,它是由希臘教父,不僅對異教徒的記錄所使用的技術術語,但也參加博覽會的信仰,基督徒的利益。 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,這是一個“歐加農”,部分闡述了其工作方法,天主教神學一個世紀前的第一個阿拉伯文翻譯亞里士多德它的外觀。 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,“關於異端邪說”,是多一點的埃皮法尼烏斯,提出了由約翰大馬士革的副本相似的工作。 The author indeed expressly disclaims originality except in the chapters devoted to Islamism, Iconoclasm, and Aposchitae.的確,作者明確地聲明,原創性的章節中專門伊斯蘭教,破除迷信和Aposchitae的除外。 To the list of eighty heresies that constitute the "Panarion" of Epiphanius, he added twenty heresies that had sprung up since his time.八十異端的埃皮法尼烏斯構成了“Panarion”的列表中,他補充說20歲的異端邪說,因為他的時間已如雨後春筍般湧現。 In treating of Islamism he vigorously assails the immoral practices of Mohammed and the corrupt teachings inserted in the Koran to legalize the delinquencies of the prophet.在治療的伊斯蘭教他大力抨擊不道德的做法穆罕默德和腐敗的教導插入“可蘭經”合法化的先知拖欠,。 Like Epiphanius, he brings the work to a close with a fervent profession of Faith.埃皮法尼烏斯一樣,他的工作結束,用熱切的職業信仰。 John's authorship of this book has been challenged, for the reason that the writer, in treating of Arianism, speaks of Arius, who died four centuries before the time of Damascene, as still living and working spiritual ruin among his people.約翰的作者受到了挑戰,這本書的作家,在治療阿里烏斯教,講的阿里烏斯,誰死了四個世紀前的時候,鑲嵌,在他的人仍然生活和工作的精神廢墟的原因。 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.解決困難是被發現的事實,約翰大馬士革沒有縮影的內容的“Panarion”,但它複製逐字。 Hence the passage referred to is in the exact words of Epiphanius himself, who was a contemporary of Arius.因此,通過所指的是準確的話,埃皮法尼烏斯自己,誰是當代的阿里烏斯。

"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. “關於東正教信仰”,第三本書的“智慧之泉”,是約翰大馬士革的最重要的著作和基督教古代最引人注目的作品之一。 Its authority has always been great among the theologians of the East and West.它的權威一直是偉大的東方和西方之間的神學家。 Here, again, the author modestly disavows any claim of originality -- any purpose to essay a new exposition of doctrinal truth.在這裡,筆者再次,謙虛地否認自己到一個新的教義真理的論述,文章的原創性 - 任何目的的任何索賠。 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.他分配自己不太裝腔作勢的收集在一個單一的工作任務,散落許多卷,系統化,並將它們連接在一個邏輯整體,古代作家的意見。 It is no small credit to John of Damascus that he was able to give to the Church in the eighth century its first summary of connected theological opinions.這是個不小的信貸約翰大馬士革,他能夠給教會在公元八世紀的第一個匯總的關連神學的觀點。 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.葉夫根尼三的命令,它被渲染成拉丁美洲的Burgundio的比薩,在1150年,不久之前彼得隆巴德的“書句”出現。 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.使用這個翻譯是彼得隆巴德和聖托馬斯阿奎那,以及其他神學家,直到人文主義拒絕了一個更優雅的。 The author follows the same order as does Theodoret of Cyrus in his "Epitome of Christian Doctrine".筆者按照相同的順序theodoret公司的居魯士在他的“基督教教義的縮影”。 But, while he imitates the general plan of Theodoret, he does not make use of his method.但是,儘管他模仿總體規劃的theodoret,他並沒有利用他的方法。 He quotes, not only form the pages of Holy Writ, but also from the writings of the Fathers.他引用了,不僅形成“聖經”的頁面,但也從著作的父親。 As a result, his work is an inexhaustible thesaurus of tradition which became the standard for the great Scholastics who followed.因此,他的工作是一種取之不盡,用之不竭的傳統詞庫成為偉大scholastics誰遵循的標準。 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.特別是,他慷慨地從借鑒格雷戈里的高利,他們的作品中,他似乎已經吸收,羅勒,格雷戈里的nyssa,西里爾的亞歷山德里亞,獅子座,亞他那修,約翰·Chrysostum,埃皮法尼烏斯。 The work is divided into four books.這項工作被劃分成四本書。 This division, however, is an arbitrary one neither contemplated by the author nor justified by the Greek manuscript.這種劃分,但是,既不筆者也不擬進行合理的希臘手稿中的任意一個。 It is probably the work of a Latin translator seeking to accommodate it to the style of the four books of Lombard's "Sentences".這可能是一個拉丁語翻譯的工作,以適應它的風格的倫巴第的“刑期”四書。

The first book of "The Orthodox Faith" treats of the essence and existence of God, the Divine nature, and the Trinity.對待神,神性,三位一體的本質和存在的第一本書“信仰東正教”。 As evidence of the existence of God he cites the concurrence of opinion among those enlightened by Revelation and those who have only the light of reason to guide them.作為神的存在的證據,他在那些開明的啟示,只有光的原因,引導他們列舉了同意的意見。 To the same end he employs the argument drawn from the mutability of created things and that from design.為了同樣的目的,他採用的創造物的可變性,從設計繪製的說法。 Treating, in the second book, of the physical world, he summarizes all the views of his times, without, however, committing himself to any of them.治療,在第二本書,在物理世界中,他總結了他那個時代的所有的意見,如果沒有,不過,他任何承諾。 In the same treatise he discloses a comprehensive knowledge of the astronomy of his day.在相同的論文中,他透露,他每天的天文一個全面的了解。 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.同時,在這裡,地方的性質,天使和惡魔的考慮,人間天堂,人的本性,神的先見之明的,宿命的屬性。 Treating of man (c.xxvii), he gives what has been aptly called a "psychology in nuce".治療的人(c.xxvii),他給出了,什麼被形象地稱為的“心理在nuce”的。 Contrary to the teachings of Plotinus, the master of Porphyry, he identifies mind and soul.普羅提諾,斑岩型主的教導相反,他認同的思想和靈魂。 In the third book the personality and two-fold nature of Christ are discussed with great ability.在第三本書的個性和討論兩方面的性質,基督是偉大的能力。 This leads up to the consideration of the Monophysite heresy.這導致了基督一性論異端的代價。 In this connexion he deals with Peter the Fuller's addition to the "Trisagion", and combats Anastasius's interpretation of this ancient hymn.在這種聯接中,他與彼得·富勒除了“Trisagion”,阿納斯塔修斯戰鬥的解釋,這個古老的讚美詩。 The latter, who was Abbot of the monastery of St. Euthymius in Palestine, referred the "Trisagion" only to the Second Person of the Trinity.後者,誰是住持的修道院的聖Euthymius在巴勒斯坦,只提到“Trisagion”,第二人的三位一體。 In his letter "Concerning the Trisagion" John Damascene contends that the hymn applies not to the Son alone, but to each Person of the Blessed Trinity.他在信中“Trisagion關於”約翰大馬士革爭辯的讚歌適用於單獨給兒子,但每個人的祝福三。 This book also contains a spirited defence of the Blessed Virgin's claim to the title of "Theotokos."這本書還包含了一個充滿活力的國防的標題“聖母,聖母的要求。” Nestorius is vigorously dealt with for trying to substitute the title of "Mother of Christ" for "Mother of God".聶斯脫裡積極處理試圖取代“基督之母”的標題為“上帝之母”。 The Scriptures are discussed in the fourth book. “聖經”中的第四本書進行了討論。 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22的書籍舊約佳能他治療的希伯來文,而不是基督教,佳能,因為他發現它在工作埃皮法尼烏斯,“德ponderibus等mensuris”。 His treatment in this book of the Real Presence is especially satisfactory.他在這本書中的真實存在的治療是特別滿意。 The nineteenth chapter contains a powerful plea for the veneration of images. 19本章包含一個功能強大的圖像崇拜的呼籲。

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. “人性論”,“反對詹姆斯黨”,是寫在彼得的要求,大都會大馬士革,誰強加給他的任務是協調的信仰詹姆斯主教。 It is a strong polemic against the Jacobites, as the Monophysites in Syria were called.這是一個強有力的論戰詹姆斯黨,被稱為在敘利亞的基督一性。 He also wrote against the Manicheans and Monothelites.他還寫了對的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.關於正確的判斷“小冊子”多一點專業的信念,認證的參數設置的奧秘的信仰,尤其是三位一體的化身。 Though John of Damascus wrote voluminously on the Scriptures, as in the case of so much of his writing, his work bears little of the stamp of originality.約翰大馬士革雖然“聖經”上寫了長篇的情況下,為這麼多,他的寫作,他的工作沒有多少原創性的印記。 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.正如他自己承認,他的“選學”(軌跡Selecti),採取的主要講道聖約翰金口和聖保羅的書信文本追加為評注。 The commentary on the Epistles to the Ephesians, Philippians, Colossians, and Thessalonians is taken from Cyril of Alexandria.從亞歷山大的西里爾的評注書信的以弗所書,腓立比書,歌羅西書,和帖撒羅尼迦前書。 The "Sacred Parallels" (Sacra parallela) is a kind of topical concordance, treating principally of God, man, virtues, and vices. “神聖的Parallels”(薩克拉parallela)是一種局部的一致性,主要的神,人,美德和罪惡治療。

Under the general title of "Homilies" he wrote fourteen discourses. “頌歌”的總標題下,他寫了14論述。 The sermon on the Transfiguration, which Lequien asserts was delivered in the church on Mt.被送到山的教堂中講道變,Lequien斷言。 Tabor, is of more than usual excellence.塔博爾,是更比平時卓越。 It is characterized by dramatic eloquence, vivid description, and a wealth of imagery.它的特點是戲劇性的口才,生動的描述,以及豐富的圖像。 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.在這裡面,他的話語在他最喜歡的話題,雙重性質,基督,引用“聖經”的經典文本的首要彼得在證詞中,並見證了天主教教義的聖事懺悔。 In his sermon on Holy Saturday he descants on the Easter duty and on the Real Presence.在他的講道聖週六,他descants在復活節稅和真正的存在。 The Annunciation is the text of a sermon, now extant only in a Latin version of an Arabic text, in which he attributes various blessings to the intercession of the Blessed Virgin.報喜文字的說教,現存的只有在拉丁美洲的阿拉伯文字的版本,他在其中屬性的各種祝福的聖母瑪利亞的代禱。 The second of his three sermons on the Assumption is especially notable for its detailed account of the translation of the body of the Blessed Virgin into heaven, an account, he avers, that is based on the most reliable and ancient tradition.第二,他的三個布道的假設是特別值得注意的是其翻譯到天上聖母的身體,一個帳戶,他說,那是最可靠,最古老的傳統的基礎上詳細說明。 Both Liddledale and Neale regard John of Damascus as the prince of Greek hymnodists.這兩個Liddledale和Neale關於約翰大馬士革作為王子希臘hymnodists的。 His hymns are contained in the "Carmina" of the Lequien edition.他的讚美詩中包含的“布蘭”的Lequien版。 The "canons" on the Nativity, Epiphany, and Pentecost are written in iambic trimeters. “大砲”的誕生,頓悟,和聖靈降臨節被寫入在抑揚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".三,他的讚美詩已成為廣為人知,並欽佩他們的英語版本 - “那些永恆的涼亭”,“你們來,忠實提高應變”,和“這是在復活日”。 The most famous of the "canons" is that on Easter.最有名的“大砲”,在復活節。 It is a song of triumph and thanksgiving -- the "Te Deum" of the Greek Church.這是一個的勝利和感恩的歌曲 - “特Deum”的希臘教會。 It is a traditional opinion, lately controverted, that John Damascene composed the "Octoëchos", which contains the liturgical hymns used by the Greek Church in its Sunday services.這是一個傳統的看法,最近有爭議性,,約翰大馬士革組成“Octoëchos”,其中包含了由希臘教會在主日崇拜禮儀聖歌。 Gerbet, in his "History of Sacred Music", credits him with doing for the East what Gregory the Great accomplished for the West -- substitution of notes and other musical characters for the letters of the alphabet to indicate musical quantities. Gerbet,在他的“歷史的聖樂”,歸功於他與東方做什麼格里高利完成為西 - 替換為字母表中的字母表示音樂數量的票據及其他音樂特徵。 It is certain he adapted choral music to the purposes of the Liturgy.可以肯定的是,他改編的合唱音樂的禮儀的目的。

Among the several works that are dubiously attributed to John Damascene the most important is the romance entitled "Barlaam and Josaphat".在幾個含糊地歸結為約翰大馬士革的作品,最重要的是題為“Barlaam和約薩法特”的浪漫。 Throughout the Middle Ages it enjoyed the widest popularity in all languages.在整個中世紀,它喜歡在所有語言中最廣泛的普及。 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.它不視為正宗Lequien,發現的敘利亞文版本的“道歉阿里斯蒂德”顯示,相當於16印刷頁面是直接從阿里斯蒂德。 The panegyric of St. Barbara, while accepted as genuine by Lequien, is rejected by many others.頌聖芭芭拉,而作為真正接受Lequien,許多人拒絕了。 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.的論文,題為“關於那些已經死亡的信仰”被拒絕的寄生通過舊金山蘇亞雷斯,貝拉明,Lequien的的,不僅其教義的差異,但其神話般的人物,以及。 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.約翰大馬士革的作品是第一個希臘版的“精確博覽會”在維羅納(1531)的主持下約翰·馬修Gibertus的維羅納主教的東正教信仰。 Another Greek edition of the same work was published at Moldavia (1715) by John Epnesinus.另一個希臘版相同的工作出版在摩爾達維亞(1715)由約翰·Epnesinus。 It was also printed in a Latin edition at Paris (1507), by James Faber.也有人在拉丁美洲版印刷在巴黎(1507),由詹姆斯·費伯。 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,發表在科隆(1546),其中載有以下的拉丁版的工作原理:“辯證法”,“小學和教條式的教學”,“關於遺囑和操作”,“關於異端”。 A Greek-Latin edition with an introduction by Mark Hopper made its appearance at Basle (1548).在巴塞爾(1548年),馬克·霍珀的希臘拉丁版的介紹它的外觀。 A similar edition, but much more complete was published at the same place in 1575.類似的版本,但更完整的出版於1575年在同一個地方。 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,構成部分收集了作者的作品在巴黎(1712年)和威尼斯(1748)公佈,OP,由邁克爾·Lequien。 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.這個版本的翻版,PG,XCIV XCVI(巴黎,1864年),米涅增加了歸因於一些作品的作者約翰大馬士革的一個補充。

Publication information Written by John B. O'Connor.出版信息的書面由約翰·B·奧康納。 Transcribed by Anthony A. Killeen.轉錄由Anthony A.基林。 In Memory of Fr.在神父內存。 Cyril Power, SJ The Catholic Encyclopedia, Volume VIII.西里爾電源,SJ天主教百科全書,音量八。 Published 1910.發布時間1910年。 New York: Robert Appleton Company.紐約:羅伯特·阿普爾頓公司。 Nihil Obstat, October 1, 1910. Nihil Obstat,1910年10月1日。 Remy Lafort, STD, Censor.人頭馬lafort,性病,檢查員。 Imprimatur.的認可。 +John Cardinal Farley, Archbishop of New York +約翰法利樞機主教,大主教紐約



This subject presentation in the original English language本主題介紹在原來的英文


Send an e-mail question or comment to us: E-mail發送電子郵件的問題或意見給我們:電子郵箱

The main BELIEVE web-page (and the index to subjects) is at主要相信網頁(和索引科目),是在