Council of Chalcedon評議会chalcedon

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The Council of Chalcedon was the fourth ecumenical council of the Christian church.評議会は、 4番目のchalcedonのキリスト教教会協議会エキュメニカル。 Convoked in 451 by Marcian, Roman emperor in the East, it was primarily concerned with settling theological disputes about the person of Jesus Christ. convokedで451さmarcian 、東ローマ帝国皇帝が、それは主に関係する人物については、紛争解決の神学イエスキリストです。 In 449 a council meeting in Ephesus without papal approval had upheld the position of Eutyches, archimandrite in Constantinople, that Christ had a single, divine nature (see Monophysitism).評議会は449会議室で、ローマ法王の承認なしにエフェソスの立場を支持したeutyches 、コンスタンティノープル掌院では、キリストは、 1つのことは、神の性質(キリスト単を参照してください) 。 Pope Leo I immediately rebuked the Ephesus assembly as a "Robber Synod" (Latrocinium) and convinced Marcian to convoke a new council at Chalcedon.私は即座に怒らエペソレオのアセンブリとして"強盗会議" ( latrocinium ) marcianを招集すると確信し、新しい理事会でchalcedon 。 The council formally condemned the Robber Synod and promulgated a dogmatic statement called the "Faith of Chalcedon," which described Christ as having two natures, divine and human, "without confusion, without change, without division," perfectly united in a single person.死刑囚の強盗会議の協議会を正式に公布すると呼ばれる独断的な声明は、 "信仰のchalcedon 、 " 2つの性質を説明することとして、キリストは、神と人間は、 "混乱なしで、変更することなく、無課は、 "米国で、たった一人で完璧です。 The council also attempted to raise the status of the patriarch of Constantinople and make his see second only to Rome; this position was steadfastly rejected by the papacy.未遂にも、評議会の地位を高めるのコンスタンティノープル総主教とする彼の2番目だけを参照してくださいローマ;このポジションには、断固として拒否されるローマ教皇のです。

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Council of Chalcedon評議会chalcedon

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(451) ( 451 )

The Council of Chalcedon, the fourth ecumenical council of the church, was summoned by the Eastern Emperor Marcion. chalcedonの評議会は、評議会の第4回エキュメニカル教会は、天皇が召喚される東部marcion 。 It was convoked specifically to establish ecclesiastical unity in the East, and its definitive formulation, the Chalcedonian Creed or Definition, became and remains the measure of orthodoxy for Christological statements concerning the two natures of Christ.具体的に確立することがconvoked東方教会の結束で、その最終的定式化、または定義chalcedonian信条は、遺跡になったとの正統性を測定するための2つの性質に関するステートメントchristologicalキリストです。

The work of Chalcedon can be understood only in the light of a series of Christological declarations beginning with the Council of Nicaea (325). chalcedonの仕事を理解できるだけに照らして、一連の宣言christologicalニカイア公会議始まる( 325 ) 。 The Nicene Creed declared that Christ is of the same divine substance with the Father, against Arius, who taught that Christ had a beginning and was only of similar substance.ニカイア信条は、キリストと宣言したのと同じで、父神の物質は、対アリウスは、キリストの人に教えていただけだったのが始まりと似たような物質です。 The Council of Constantinople (381) both ratified and refined the Nicene Creed, in opposition to continuing Arianism, and declared against Apollinarianism, which stated that Christ's human soul had been replaced by the divine Logos.このコンスタンティノポリス公会議( 381 )の両方を批准し、洗練されたニカイア信条は、アリウス主義に反対して継続する、と宣言したapollinarianism反対は、キリストの人間の魂を記載していた神のロゴス置き換えられています。 Moreover, Constantinople declared that the Holy Spirit proceeds from the Father and the Son.また、聖霊コンスタンティノープルを宣言してから、父と息子の収益です。

In the post-Constantinople period the heresies were Nestorianism and Eutychianism.コンスタンティノープル期間の後、 heresiesがnestorianismとeutychianism 。 The former posited a dual personality in Christ, whereas the latter, reacting to Nestorianism, declared that the incarnate Christ had only one nature.二重人格の元で、キリストpositedするが、後者は、反応しnestorianism 、キリストの化身と宣言していた1つだけの性質です。 Nestorianism was defeated at the Council of Ephesus in 431, but Eutychianism was upheld by the so-called Robber Council held in Alexandria in 449. nestorianism敗れたエフェソスでは、 431の審議会が、支持されたeutychianismしている、いわゆるアレクサンドリアで開かれた理事会で強盗449 。 This set the stage for the Council of Chalcedon two years later.この舞台装置をセットするために、 2年後の評議会chalcedon 。

Marcion ascended the imperial throne in 450 and immediately sought to bring about church unity, which was imperiled by dissension concerning the two natures of Christ.皇位継承marcionが即位してすぐに450の教会をもたらす団結を求め、これに関する意見の相違は、 2つの性質によってimperiledキリストです。 Pope Leo I wished a general council to be held in Italy, but settled for Chalcedon in Asia Minor as nearer the capital.レオ私が望んだイタリアで開催される総務会が、アジアのマイナーchalcedonとして定着したため、首都に近い。

The Council of Chalcedon met in October, 451, with more than five hundred bishops and several papal legates in attendance.評議会は昨年10月に会ったchalcedon 、 451 、 500を超えるといくつかの教皇legates司教が出席します。 There existed a general consensus among the bishops simply to ratify the Nicene tradition interpreted by Constantinople along with the letters of Cyril of Alexandria to Nestorius and John of Antioch and Pope Leo's letter to Flavian (the so-called Tome, or Epistola Dogmatica).そこに存在するだけで司教のうち、一般的なコンセンサスを批准してニカイアの伝統に沿って解釈されている文字のシリルコンスタンティノープルアレクサンドリアのアンティオキアをnestoriusとジョンとレオの手紙をフラウィウス(いわゆるトメ、またはepistola dogmatica ) 。 Had majority opinion prevailed there would have existed no need for further defining the faith.多数派の意見が優勢に存在していないが、信仰の必要性をさらに定義します。 Nevertheless, the imperial commissioners deemed it necessary, in the interest of unity, to define the faith as it related to the person of Christ.にもかかわらず、そのことが必要と思われる皇室の委員は、その利益のために団結し、それを定義するのに関連して、人間としての信仰キリストです。

The council proceeded in three steps to its work of unification.評議会は3つのステップに進み、その作業を統一。 First, it reaffirmed the Nicene tradition; second, it accepted as orthodox the letters of Cyril and Leo; and third, it provided a definition of the faith.まず、そのことを再確認したニカイア伝統;第二に、正統派の手紙のこととして受け入れられるとシリルレオ;そして第三に、それは、信仰を提供するのかを定義します。

There existed two overarching concerns, maintenance of the unity of Christ's person and establishment of the two natures of Christ. 2つの包括的な懸念が存在し、団結の維持、キリストの人とキリストの設立は、 2つの性質です。 Use was made of letters of both Cyril and Leo along with a letter of Flavian.文字の両方を使用するのは前にシリルとレオの手紙とともにフラウィウス。 The first draft of the definition, which is not extant, was deemed deficient in not clearly allowing for two natures.第1次ドラフトの定義は、現存ではありませんが、不足していないと判断された2つの性質を明確にできるようにした。 With much effort the council passed a definition which both negated the one-nature incarnational theory of Eutyches and affirmed the two-nature declaration as orthodox.審議会を通過して、多くの努力を否定するのかを定義さの両方を1つの理論-自然incarnationalアファームドeutychesと正統派の2つの性質として宣言します。 Mary was declared to be the "God-bearer" (Theotokos) of God the Son, who at the incarnation became "truly man."メアリーが宣言され、 "神の無記名"神の息子( theotokos )は、誰の権化になった"真に男は言った。 " Thus Christ was declared as to his deity "consubstantial with the Father," and as to his humanity "consubstantial with us in manhood."こうして、キリストを自分の神として宣言された"父と同本質は、 "人類と彼のように"私たちは同本質で男らしさ"と述べた。

The council then dealt with the unity of the two natures and concluded that the deity and humanity of Christ exist "without confusion, without change, without division, without separation."その後、評議会の団結を扱って結論は、 2つの性質とキリストの神と人類の存在"混乱なしには、変更することなく、分裂せず、分離せず"と述べた。 Thus the two natures coalesced in one person (prosopon) and one substance (hypostasis).このように、一人の人間が合体した2つの性質( prosopon )と1つの物質(下位) 。

Thus the Chalcedonian Creed safeguarded both the divine and human natures of Christ existing in one person in unchangeable union.こうしてchalcedonian信条の神と人間の性質の両方を保護キリストの既存の労働組合は一人で変わらない。 Since salvation was uppermost in the minds of the framers of this definitive creed, they knew that only a Christ who was truly God and man could save men.以来最上の心の救いは、この決定的な信条framers 、彼らには分かっていただけに、キリストが真に神と人間の男性に保存します。

Although the Chalcedonian Creed became, and continues to be, the standard for Christological orthodoxy, it did not prevent continuing opposition from those seeking to coalesce the two natures into one, such as the monophysite and monothelite heresies in the succeeding two centuries.にもかかわらず、 chalcedonian信条になった、と続けているが、そのための標準christological正教は、それを防止しなかった者から継続を求める野党連合の2つの性質を1つにして、キリスト単性論のような2つの成功とは、キリスト単意heresies世紀にもわたっている。

JH Hall道路公団のホール

(Elwell Evangelical Dictionary) (エルウェル福音辞書)

Bibliography 文献情報
NPNF, series II, vol. npnf 、シリーズ2世、 vol 。 XIV; PTR Gray, The Defense of Chalcedon in the East; JS Macarthur, Chalcedon; RV Sellers, The Council of Chalcedon. 14 ; ptrに変更白黒、 chalcedonの防衛のは、東;れたJSマッカーサーは、 chalcedon ;右心室の売り手は、評議会chalcedon 。


Council of Chalcedon - 451 AD評議会chalcedon -4 51広告

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Contents目次

  1. The letter of Pope Leo, to Flavian, bishop of Constantinople, about Eutyches レオの手紙は、フラウィウスには、コンスタンティノープル大主教は、約eutyches
  2. Definition of the faith 信仰の定義については、
  3. CANONS 規範

Introduction導入

It was the emperor Marcian who, after the "robber" council of Ephesus (449), commanded this council to meet. Pope Leo I was opposed to it.それは、天皇marcian者は、後の"どろぼう"エペソ評議会( 449 )は、この理事会指令を満たしています。 レオ私はそれに反対しています。 His view was that all the bishops should repent of their ways and individually sign his earlier dogmatic letter to Flavian , patriarch of Constantinople, and so avoid a new round of argument and debate.彼の見解は、すべての司教は、自分の罪を悔いの独断的な方法で、以前の彼の手紙を個別にサインフラウィウス 、コンスタンティノープル総主教は、新ラウンドを回避するための議論や討論。 Moreover, the provinces of the West were being laid waste by Attila's invasions.また、地方の西部れているアッティラの侵略によって荒廃している。 But before the pope's view became known, the emperor Marcian had, by an edict of 17 May 451, convoked the council for 1 September 451.しかし、前法王の見解が知られ、天皇marcianは、 5月17日、勅令451 、 convoked評議会の9月1日451 。 Although the pope was displeased, he sent legates: Paschasinus bishop of Lilybaeum, Bishop Lucentius, the priests Boniface and Basil, and Bishop Julian of Cos. No doubt Leo thought that the council would cause people to leave the church and go into schism.気を悪くされたにもかかわらず、法王は、彼送らlegates : paschasinusのlilybaeumビショップ、ビショップlucentius 、宿屋の主人とバジルのプリースト、ビショップジュリアンの金融会社と考えて間違いないレオは、評議会の人々を残す原因に入ると、教会の分裂です。 So he wanted it to be postponed for a time, and he implored the emperor that the faith handed down from ancient times should not become the subject of debate.そこで彼は、指名手配の時間に延期されること、そして彼implored天皇は、古くから伝わる信仰ではない議論の主題となる。 The only business should be the restoration of the exiled bishops to their former positions.ビジネスだけで修復しなければならないのは、彼らの司教に亡命中の元の位置です。

The council was convoked at Nicaea but later transferred to Chalcedon, so as to be close to Constantinople and the emperor. convokedでは、理事会後に転勤になるchalcedonニカイアしかし、コンスタンティノープルとなるようにと、天皇に近い。 It began on 8 October 451 . 10月8日に始まり451している。 The legates Paschasinus, Bishop Lucentius and the priest Boniface presided, while Julian of Cos sat among the bishops.そのlegates paschasinus 、司教、司祭と宿屋の主人lucentius大統領は、座っている間のうち、司教のCoSジュリアンのです。 By their side were the imperial commissars and those serving on the Senate, whose responsibility was simply to keep order in the council's deliberations.自分たちの側では、インペリアルcommissarsおよびそれらの配信は、上院は、その責任を維持するためには、単純には、評議会の審議です。

The lists we have of those present are unsatisfactory.我々は、その場に居合わせた人のリストには満足のいくものです。 According to Leo there were 600 bishops at the council, whereas according to a letter to him there were 500.レオ司教によると、 600人の評議会があったが、彼によると、手紙を500があった

The " Definition of the faith " was passed at the council's fifth session, and was solemnly promulgated at the sixth session in the presence of the emperor and the imperial authorities. " 信仰の定義については、 "理事会に渡されたのは、 5番目のセッション、そして厳粛に公布された第6回のセッションでは、天皇や皇室の存在当局。 The formula accepted in the decree is: Christ is one in two natures.令では、フォーミュラ受け入れ:キリストは、 2つの性質の1つです。 This is in agreement with Leo's letter to Flavian of Constantinople, and Leo's letter is expressly mentioned in the Definition of the faith .これは、契約のコンスタンティノープルフラウィウスレオの手紙を、そしてレオの手紙には、すでにこの定義については、明示的な信仰です。

The council also issued 27 disciplinary canons (it is unclear at which session). 懲戒委員会も27日発行の規範 (セッションかは不透明だが) 。

What is usually called canon 28 (on the honour to be accorded the see of Constantinople) is in fact a resolution passed by the council at the 16th session. キヤノンは28日、通常は何と呼ばれる (これは、名誉には、コンスタンティノープルを参照してください)実際には、理事会の決議案を可決されたのは、 16日のセッションです。 It was rejected by the Roman legates.それは、ローマlegates 拒否される。

In the ancient Greek collections, canons 29 and 30 are also attributed to the council:古代ギリシャのコレクションでは、 29と30の規範に起因するものも、評議会:

  • canon 29 is an extract from the minutes of the 19th session; and キヤノンは、 29分間の抽出物から、 19日のセッション;と
  • canon 30 is an extract from the minutes of the 4th session. キヤノンは、 30分間の抽出物から第4回のセッションです。

    Because of canon 28, which the Roman legates had opposed, the emperor Marcian and Anatolius, patriarch of Constantinople, sought approval for the council from the pope.キヤノンのために28日、これに反対ローマlegatesは、天皇marcianとanatolius 、コンスタンティノープル総主教は、理事会の承認を求めて、法王からです。 This is clear from a letter of Anatolius which tries to defend the canon, and especially from a letter of Marcian which explicitly requests confirmation.これは手紙をより明確にしようとしてanatoliusを守るためにキヤノンは、その中でも特にmarcianからの手紙を明示的にリクエストを確認してください。 Because heretics were misinterpreting his withholding approval, the pope ratified the doctrinal decrees on 21 March 453 , but rejected canon 28 since it ran counter to the canons of Nicaea and to the privileges of particular churches.異端misinterpreting彼の源泉徴収のための承認が、 法王3月21日に批准して、教義上の令453キヤノンが拒否されたカウンタを走って以来、 28日のニカイア規範として特定の教会の特権だ。

    The imperial promulgation was made by Emperor Marcian in 4 edicts of February 452.天皇は前に公布された皇室marcian年2月4日の452 edicts 。

    Apart from Pope Leo's letter to Flavian, which is in Latin, the English translation is from the Greek text, since this is the more authoritative version.レオの手紙を離れフラウィウスでは、ラテン語、ギリシャ語から英語への翻訳は、テキストは、これ以降のバージョンは、もっと権威ある。


    The letter of Pope Leo to Flavian, bishop of Constantinople, about Eutyches レオの手紙をフラウィウス、コンスタンティノープル大主教は、約eutyches

    Surprised as we were at the late arrival of your charity's letter, we read it and examined the account of what the bishops had done.私たちは驚いたようで、後半の手紙慈善到着して、我々のアカウントを読んで検討することとは何の司教は完了です。 We now see what scandal against the integrity of the faith had reared its head among you.今、我々の整合性を参照して、どのような不祥事に対する信仰は、頭の中でお育てられた。 What had previously been kept secret now became clearly revealed to us. Eutyches, who was considered a man of honour because he had the title of priest, is shown to be very rash and extremely ignorant.どのようになった今では、以前から明確に守られている秘密を明らかにしてください。 eutyches 、一人の男の名誉と考えていたため、彼は、司祭のタイトルは、非常に発疹が表示されると非常に無知だ。 What the prophet said can be applied to him: He did not want to understand and do good: he plotted evil in his bed.預言者によると、どのように応用できるようにして彼:彼はそれを理解してほしくないして善行:彼は彼の邪悪な策謀ベッドです。 What can be worse than to have an irreligious mind and to pay no heed to those who are wiser and more learned?何よりも悪化することができますがあると不信仰心を気に留めないを学んだ人たちはもっと賢明とは? The people who fall into this folly are those in whom knowledge of the truth is blocked by a kind of dimness.この愚行に陥る人々は、これらの知識が、真実は誰一種の薄暗さによってブロックされています。 They do not refer toを参照していない

    but to themselves.しかししている。 By not being pupils of the truth, they turn out to be masters of error.生徒されていないが、真実は、彼らのことが分かるマスターズエラーが発生しました。 A man who has not the most elementary understanding even of the creed itself can have learnt nothing from the sacred texts of the New and Old Testaments.一人の男の人にも理解していないのは、最も基本的信条自体には何もないから、神聖な文章を習得し、新しいと古いtestaments 。 This old man has not yet taken to heart what is pronounced by every baptismal candidate the world over!この老人は取られていないことを肝に銘じ何が発音された候補者は、世界中すべての洗礼!

    He had no idea how he ought to think about the incarnation of the Word of God; and he had no desire to acquire the light of understanding by working through the length and breadth of the holy scriptures.彼はどのようにすべきだという考えがなかったことを考えなくては、神のみことばの権化 ;と彼は、光のない欲望の理解を得るの長さと幅の作業を通して、聖書です。 So at least he should have listened carefully and accepted the common and undivided creed by which the whole body of the faithful confess that they believe inだから、少なくとも彼は注意深く耳を傾け、受け入れたと分裂していないという共通の信条を忠実には、全身信じることを告白

    1. God the Father almighty and inとは、神の全能の父
    2. Jesus Christ his only Son, our Lord,彼の一人息子イエスキリストは、わたしたちの主は、
    3. who was born of the holy Spirit and the virgin Mary.誰が生まれたのは、聖母マリアと聖霊です。
    These three statements wreck the tricks of nearly every heretic.これら3つのステートメント難破船のトリックのほぼすべての異端者です。 When God is believed to be both almighty and Father, the Son is clearly proved to be co-eternal with him, in no way different from the Father, since he was born God from God, almighty from the Almighty, co-eternal from the Eternal, not later in time, not lower in power, not unlike in glory, not distinct in being.両方見られているときは、全能の神と父親は、息子が明確に立証される永遠の彼と共同で、さまざまな方法ではありませんから、父は、彼が生まれて以来、神からの神、オールマイティオールマイティからは、共同で永遠から永遠のではなく、時間の後ではなく、権力の下では、栄光はないとは違って、はっきりされていない。 The same eternal, only-begotten of the eternal begetter was born of the holy Spirit and the virgin Mary.永遠のと同じだけの創始者のひとり子が生まれたのは、永遠の聖霊とは、聖母マリア。 His birth in time in no way subtracts from or adds to that divine and eternal birth of his: but its whole purpose is to restore humanity, who had been deceived, so that it might defeat death and, by its power, destroy the devil who held the power of death .彼の誕生してからの時間を引いていないかの方法を追加して、神の永遠の彼の誕生:しかし、人類全体を復元する目的では、だまされていたように、死と敗北かもしれない、そのパワーは、悪魔たちを破壊する死の力で開かれた Overcoming the originator of sin and death would be beyond us, had not he whom sin could not defile, nor could death hold down, taken up our nature and made it his own.オリジネータの罪と死の克服を超えて我々は、彼はなかったことができなかった罪デフィレ誰もが死を押したまま、我々の自然を撮影すると、自分の前にすることです。 He was conceived from the holy Spirit inside the womb of the virgin mother.彼は考え子宮の内側から、聖霊のバージン母親です。 Her virginity was as untouched in giving him birth as it was in conceiving him.処女を彼に与えていたとして手つかずで、それはconceivingとして誕生した。

    But if it was beyond Eutyches to derive sound understanding from this, the purest source of the christian faith , because the brightness of manifest truth had been darkened by his own peculiar blindness, then he should have subjected himself to the teaching of the gospels.でも、もしそれを超えては、健全な理解を得ることからeutychesこれは、純粋な源は、キリスト教の信仰は、明白な真理のための明るさを暗くしていた自分の特異な失明、それから彼は自分自身に教えを受けるはずのgospels 。 When Matthew says, The book of the generation of Jesus Christ, son of David, son of Abraham, Eutyches should have looked up the further development in the apostolic preaching.マシューときによれば、この本は、イエスキリストの世代は、息子のデビッドは、アブラハムの息子、 eutychesはずのさらなる発展を見上げては、ローマ教皇の説教。 When he read in the letter to the Romans, Paul, the servant of Christ Jesus, called to be an apostle, set apart for God's gospel, which he had formerly promised through his prophets in the holy writings which refer to his Son, who was made for him of David's seed according to the flesh, he should have paid deep and devout attention to the prophetic texts.彼はその手紙を読むときに、ローマ人への手紙で、パウロは、イエスキリストの使用人は、使徒と呼ばれるには、神の福音を際立たせるために、彼は以前の彼の預言者を通して約束は、神聖な記述を参照して、息子さんは、彼の前には、デビッドの種子によると、肉、彼は既に支払ったと深い敬けんな文章に注意を予言した。 And when he discovered God making the promise to Abraham that in your seed shall all nations be blessed, he should have followed the apostle, in order to eliminate any doubt about the identity of this seed, when he says, The promises were spoken to Abraham and his seed .製造時に彼は神との約束を発見して、お客様の種子アブラハムは、すべての国に恵まれて、彼は続いて、使徒は、いかなるについては疑問の余地をなくすためには、この種のアイデンティティ、と彼は言います。際には、その約束を話されたアブラハムそして彼の種子です。 He does not say "to his seeds"--as if referring to a multiplicity--but to a single one, "and to thy seed " which is Christ.彼は言っていない"として彼の種子" -を参照している場合、多重度-しかし、1つ1つに、 "なたの種子とし"これは、キリストです。 His inward ear should also have heard Isaiah preaching Behold, a virgin will receive in the womb and will bear a son , and they will call his name Emmanuel, which is translated "God is with us".彼の耳の内側にも聞いたことがあるイザヤ書説教見よ、処女を受信するとは、クマの胎内の息子 、かれらは自分の名前を呼ぶエマニュエル、これは翻訳さ"と、神がわたしたちと共に" 。 With faith he should have read the same prophet's words, A child is born to us, a son is given to us.彼の信仰して読んで、同じはずの預言者の言葉は、子供が生まれ、私たちは、私たちの息子が与えられています。 His power is on his shoulders.彼の肩に彼の電源が入っています。 They will call his name "Angel of great counsel, mighty God, prince of peace, father of the world to come".かれらは自分の名前を呼ぶ"天使の大検は、偉大な神は、平和の王子は、父親の世界に来る" 。 Then he would not deceive people by saying that the Word was made flesh in the sense that he emerged from the virgin's womb having a human form but not having the reality of his mother's body.それから彼はないと言って人をだますという単語の肉という意味では前に出てから、彼は処女の子宮を持つ人間の形ではなく、母親の体の現実だ。

    Or was it perhaps that he thought that our lord Jesus Christ did not have our nature because the angel who was sent to the blessed Mary said, The holy Spirit will come upon you and the power of the most High will overshadow you, and so that which will be born holy out of you will be called Son of God, as if it was because the conception by the virgin was worked by God that the flesh of the one conceived did not share the nature of her who conceived it?たぶんその彼は思ったのか、それともわたしたちの主イエスキリストがなかったので、私たちの天使たちが送られて自然に恵まれてメアリーによると、その時が来てあなたと聖霊の力を曇らせることは、最も高い、とので、神聖されるうちに生まれることは、神の息子と呼ばれる、とされていた場合、処女懐胎だったので、仕事をして、神の肉は、 1つの性質を考えていない彼女の人の考えを共有することですか? But uniquely wondrous and wondrously unique as that act of generation was, it is not to be understood as though the proper character of its kind was taken away by the sheer novelty of its creation.しかし、驚くほどユニークな行為であるとして驚くほどユニークな世代としては、それを理解されるべきではないとしても、この種の適切なキャラクターが連れ去らノベルティ薄手の創出される。 It was the holy Spirit that made the virgin pregnant, but the reality of the body derived from body.それは、聖霊のヴァージン前に妊娠して、しかし、 現実には、体の体内から派生した。 As Wisdom built a house for herself, the Word was made flesh and dwelt amongst us: that is, in that flesh which he derived from human kind and which he animated with the spirit of a rational life.自分自身のための知恵の家を建てたとして、その言葉は前に私たちの間に肉と力説:それは、彼がこれに由来して人間の肉の種類やアニメーションが彼の精神にも合理的な生活をしています。

    So the proper character of both natures was maintained and came together in a single person .これは、適切な文字の両方の性質を維持し、たった一人と集まって来た Lowliness was taken up by majesty, weakness by strength, mortality by eternity. To pay off the debt of our state , invulnerable nature was united to a nature that could suffer; so that in a way that corresponded to the remedies we needed, one and the same mediator between God and humanity the man Christ Jesus, could both on the one hand die and on the other be incapable of death. lowliness取り上げられる陛下は、弱さの強さは、永遠に死亡した。 借金の返済に私たちの状態では、ユナイテッドには、難攻不落の自然を受ける可能性のある性質;ような方法で、我々に必要な対処のしかたをして対応して、 1つで神と人間の間の仲介役と同じ男イエスキリストは、 1つの可能性の両方を手にして死ぬとは、他に死の無能だ。 Thus was true God born in the undiminished and perfect nature of a true man, complete in what is his and complete in what is ours.こうして生まれたのが真の神の性質衰えていないと、真の完璧な男で、完全には、何が彼とは完全には、何考えましょう。 By "ours" we mean what the Creator established in us from the beginning and what he took upon himself to restore. "私たちの"我々は何を意味するのクリエーター設立当初から、我々は何時、彼は自分自身を復元します。 There was in the Saviour no trace of the things which the Deceiver brought upon us, and to which deceived humanity gave admittance. His subjection to human weaknesses in common with us did not mean that he shared our sins .は、救い主があった形跡がないものは、我々にもたらした欺く人、そして人類を与えたアドミタンスだまされています。 彼の支配されることを私たち人間の弱点を共通にしていないということで彼は私たちの罪を共有します。 He took on the form of a servant without the defilement of sin, thereby enhancing the human and not diminishing the divine.彼は上のフォームには、罪の使用人defilementなしには、それを向上させる、人間の神ではなく、徐々に減っている。 For that self-emptying whereby the Invisible rendered himself visible, and the Creator and Lord of all things chose to join the ranks of mortals, spelled no failure of power: it was an act of merciful favour.自己排出をして自分自身では、目に見えない可視レンダリングされ、すべてのものの創造者と主の仲間入りを選んだ人間は、失敗のない電源つづり:それは、慈悲深い行為に賛成です。 So the one who retained the form of God when he made humanity, was made man in the form of a servant.だから、自分たちの形で保持したとき、人類の神は、人間の形では前に使用人。 Each nature kept its proper character without loss; and just as the form of God does not take away the form of a servant, so the form of a servant does not detract from the form of God.自然の適切な保管せずに、各キャラクターの損失;と同じように、神の形ではないの使用人を奪うという形で、今の形ではないの使用人の形で、神を損ねる。

    It was the devil's boast that humanity had been deceived by his trickery and so had lost the gifts God had given it; and that it had been stripped of the endowment of immortality and so was subject to the harsh sentence of death.それは、悪魔の人類自慢していた彼のペテンにだまされると、 プレゼントをなくしたので、神が与えられたこと;として剥奪されていたので、養老の不滅とは、対象となるの過酷な死の宣告を受けています。 He also boasted that, sunk as he was in evil, he himself derived some consolation from having a partner in crime; and that God had been forced by the principle of justice to alter his verdict on humanity, which he had created in such an honourable state.彼はまた、自慢して、沈んで彼は悪として、彼は自分自身から派生したいくつかの慰めを持つパートナー犯罪;としていた神の正義の原則を余儀なくされた彼の評決を変更して人類は、どのような名誉ある彼が作成した状態です。 All this called for the realisation of a secret plan whereby the unalterable God, whose will is indistinguishable from his goodness, might bring the original realisation of his kindness towards us to completion by means of a more hidden mystery, and whereby humanity, which had been led into a state of sin by the craftiness of the devil, might be prevented from perishing contrary to the purpose of God.この実現のためのすべてと呼ばれる秘密の計画では、 不変の神は、見分けがつかないのは、彼の美点は、元の実現をもたらすかもしれないが私たちに向けた彼の優しさを補完する手段をもっと隠された謎、そして人類では、されていた罪をリードされた状態で、悪魔のずる賢さは、たまらないかもしれないから防が神の目的に反している。

    So without leaving his Father's glory behind, the Son of God comes down from his heavenly throne and enters the depths of our world, born in an unprecedented order by an unprecedented kind of birth.だから彼の父親の栄光を残さず背後には、神の御子彼の天の玉座からのとばりが降りると、我々の世界に入るのどん底には、前例のない生まれで前例のないような順序で生まれています。 In an unprecedented order, because one who is invisible at his own level was made visible at ours.前例のない注文では、 1つの人は目に見えないので、自分のレベルでは、我々の前に見える。 The ungraspable willed to be grasped.その意志を把握できない把握される。 Whilst remaining pre-existent, he begins to exist in time.事前に存在する残りの間、彼は開始時間に存在しています。 The Lord of the universe veiled his measureless majesty and took on a servant's form.ロードオブザユニバースベールに包まれた彼の測り知れない陛下を奪った上で使用人のフォームです。 The God who knew no suffering did not despise becoming a suffering man, and, deathless as he is, to be subject to the laws of death.神の人の苦しみを知っていたのない苦しみになりつつある男を軽蔑しなかった、とは、不死として彼は、この法律の対象とされる死のです。 By an unprecedented kind of birth, because it was inviolable virginity which supplied the material flesh without experiencing sexual desire .出産された前例のないようなので、それは不可侵の処女性材料を供給肉の性的欲求を経験なし。 What was taken from the mother of the Lord was the nature without the guilt. And the fact that the birth was miraculous does not imply that in the lord Jesus Christ, born from the virgin's womb, the nature is different from ours.母親から何が取られたのは、主に自然の罪悪感なしとは、奇跡的に誕生したという事実はないことを意味し、主イエスキリストは、処女の胎内から生まれ、私たちの性質とは違う。 The same one is true God and true man.同じ1つの神と真の男は本当です。

    There is nothing unreal about this oneness, since both the lowliness of the man and the grandeur of the divinity are in mutual relation.この非現実的一体性については何もない、 lowliness以来の両方の素晴らしさは、人間との相互関係は、神性。 As God is not changed by showing mercy, neither is humanity devoured by the dignity received.ではないとして、神の慈悲を見せ変更は、どちらもdevouredによっては、人類の尊厳を受信しています。 The activity of each form is what is proper to it in communion with the other: that is, the Word performs what belongs to the Word, and the flesh accomplishes what belongs to the flesh.その活動の各フォームでは、何が適切にして、他のことで聖体拝領:それは、その言葉を実行に属します何という言葉は、その肉を達成すると、どのような肉体に属します。 One of these performs brilliant miracles the other sustains acts of violence. As the Word does not lose its glory which is equal to that of the Father, so neither does the flesh leave the nature of its kind behind.これらの奇跡の1つを実行ブリリアント、他の暴力行為支えています。ワードはないとして、その栄光を失うことは、これは父に等しいので、どちらの肉は、この種の背後に自然のままにしておく。 We must say this again and again: one and the same is truly Son of God and truly son of man .我々は何度も繰り返して言う必要があります: 1つは、ほんとうの息子と同じ神と人間の真の息子だ。 God, by the fact that in the beginning was the Word, and the Word was with God, and the Word was God; man, by the fact that the Word was made flesh and dwelt among us.神は、初めにされたという事実は、その言葉は、その言葉とは、神と神の言葉は、男は、その言葉によって事実の間で私たちは前に肉と力説した。 God, by the fact that all things were made through him, and nothing was made without him, man, by the fact that he was made of a woman, made under the law .神は、すべてのものがされたという事実を介して彼の前に、彼にしても何もなしには前には、 男で、彼は前にされたという事実がある女性は、 法の下の前です。 The birth of flesh reveals human nature; birth from a virgin is a proof of divine power.肉によると、人間の本性の誕生;誕生からヴァージンは、神の力を証明した。 A lowly cradle manifests the infancy of the child; angels' voices announce the greatness of the most High.卑しい行為は、幼児期の児童のゆりかご;天使'の声が最も高いの偉大さを発表する。 Herod evilly strives to kill one who was like a human being at the earliest stage the Magi rejoice to adore on bended knee one who is the Lord of all.ヘロデよこしまに努力していた自分を殺すように、人間は、初期段階で、東方の三博士を崇拝して折れたひざを喜ぶ者は、主のすべての1つです。 And when he came to be baptised by his precursor John, the Father's voice spoke thunder from heaven, to ensure that he did not go unnoticed because the divinity was concealed by the veil of flesh: This is my beloved Son, in whom I am well pleased.そして彼に来たときに彼の前駆体baptisedされたジョンは、父の声は天から雷は、彼を確認していないので、見過ごされることによって、神のベールに隠された肉:これは私の最愛の息子、私は誰でも満足しています。 Accordingly, the same one whom the devil craftily tempts as a man, the angels dutifully wait on as God.したがいまして、同じ1つの誰一人の男としてtemptsずる賢く、悪魔は、天使たちの神として律義にして待っています。 Hunger, thirst, weariness, sleep are patently human.飢え、渇き、疲れ、睡眠はあきらかに人間だ。 But to satisfy five thousand people with five loaves; to dispense living water to the Samaritan woman, a drink of which will stop her being thirsty ever again; to walk on the surface of the sea with feet that do not sink; to rebuke the storm and level the mounting waves; there can be no doubt these are divine.しかし、 5000人を満足させるために5つのloafの複数;を免ずるサマリア人の女性の生活水には、酒を飲むのが、彼女が停止されサースティ二度と;を海面上を歩くと足していないシンク;を叱責の嵐レベルの取り付けや波;これらは疑いの余地はない神です。

    So, if I may pass over many instances, it does not belong to the same nature to weep out of deep-felt pity for a dead friend, and to call him back to life again at the word of command, once the mound had been removed from the four-dayold grave; or to hang on the cross and, with day changed into night, to make the elements tremble; or to be pierced by nails and to open the gates of paradise for the believing thief.それで、もし私が通り過ぎる多くの場合、所属していないと同じ性質をして涙を流すうちに深い同情を感じて、死んだ友人は、彼に電話をして再び生活に戻るという言葉のコマンドでは、 1回のマウンドにいた4つの墓から取り外したdayold ;たりするとハング十字架上で、 1日の夜に変更さは、その要素を作る震える;や爪にピアスをしたと天国の門を開くには、泥棒と信じています。 Likewise, it does not belong to the same nature to say I and the Father are one, and to say The Father is greater than I. For although there is in the Lord Jesus Christ a single person who is of God and of man, the insults shared by both have their source in one thing, and the glory that is shared in another.同様に、所属していないと同じ性質を言うと、私の父は、 1つは、何と言って父親とは、より大きいもののi.ためには、主イエスキリストは、たった一人の男の人は、神とは、侮辱の両方を共有されることは、 1つのソースでは、との栄光を共有することは別だ。 For it is from us that he gets a humanity which is less than the Father; it is from the Father that he gets a divinity which is equal to the Father.それは彼を取得してから、私たちは人類の父未満;それは父から取得して、神が彼の父に等しい。

    So it is on account of this oneness of the person, which must be understood in both natures, that we both read that the son of man came down from heaven, when the Son of God took flesh from the virgin from whom he was born, and again that the Son of God is said to have been crucified and buried, since he suffered these things not in the divinity itself whereby the Only-begotten is co-eternal and consubstantial with the Father, but in the weakness of the human nature.しているので、それは、このアカウントの一体性のある人は、両方の性質を理解しなければならないが、その両方を読んだことが、私たちの息子ダウン天から来た男は、神の御子は肉ときから心に適うヴァージンから生まれた、そして再びしている神の御子は、十字架につけられてきたと埋没して、物事を患って以来、これらの教理は、それ自体ではないだけでは、共同で生まれた永遠の父と同本質で、それまでの弱点は、人間の本性だ。 That is why in the creed, too, we all confess that the only-begotten Son of God was crucified and was buried, following what the apostle said, If they had known, they would never have crucified the Lord of majesty.というわけでは、信条、あまりにも、我々だけですべてを告白して生まれた息子であるが、神は、十字架につけられ、埋葬は、次は何の主唱者によると、彼らは知られている場合は、かれらの主を十字架につけてもみませんでした。陛下。 And when our Lord and Saviour himself was questioning his disciples and instructing their faith, he says, Who do people say 1, the son of man, am?そして私たちのときは、自分自身の主尋問と救い主彼らの信仰を指導して弟子とは、彼によれば、誰か1人と言うと、男の息子は、時ですか? And when they had displayed a variety of other people's opinions, he says, Who do you say I am ?と表示されていたときに、さまざまな他の人々の意見は、彼によれば、私たちは何と言いますか? --in other words, I who am the son of man and whom you behold in the form of a servant and in real flesh: Who do you say I am? -言い換えれば、私たちの息子の男とは誰を見よという形で、本物の使用人と肉:私たちは何と言いますか? Whereupon the blessed Peter, inspired by God and making a confession that would benefit all future peoples, says, You are the Christ, the Son of the living God.すると、祝福のピーター触発されて、神と告白して製造する利点は、将来のすべての人々によると、あなたは、キリストは、神の息子オブザリビングです。 He thoroughly deserved to be declared "blessed" by the Lord.彼は徹底的に値すると宣言される"祝福"される主です。 He derived the stability of both his goodness and his name from the original Rock, for when the Father revealed it to him, he confessed that the same one is both the Son of God and also the Christ. Accepting one of these truths without the other was no help to salvation; and to have believed that the Lord Jesus Christ was either only God and not man, or solely man and not God, was equally dangerous.彼は彼の善良さの両方の安定に導かれた彼の名前から、元の岩石とは、そのときに父親を明らかにしている時、彼は告白して、同じ1つの両方とも、神の御子キリストです。 受け入れることなく、他のいずれかの真理ヘルプにはなかった救世;を持つと考えられ、主イエスキリストは、神とのどちらかしかない男、または男だけではなく、神は、同様に危険だった。

    After the Lord's resurrection--which was certainly the resurrection of a real body, since the one brought back to life is none other than the one who had been crucified and had died--the whole point of the forty-day delay was to make our faith completely sound and to cleanse it of all darkness.主の復活の後-確かに、復活された本物の死体は、持ち帰った以来、 1つの人生とはなしに他の誰よりも、十字架につけられていたが死亡した-点は、全体の4 0日間は、遅延を作る完全に私たちの信仰のすべてのサウンドと暗闇の中を浄化することです。 Hence he talked to his disciples and lived and ate with them, and let himself be touched attentively and carefully by those who were in the grip of doubt; he would go in among his disciples when the doors were locked, and impart the holy Spirit by breathing on them, and open up the secrets of the holy scriptures after enlightening their understanding; again, he would point out the wound in his side, the holes made by the nails, and all the signs of the suffering he had just recently undergone, saying, Look at my hands and feet--it is I. Feel and see, because a spirit does not have flesh and bones as you see that I have.したがって彼は、弟子と話をして生きとして食べた、ほっておくと自分自身に触れた注意深く慎重にされた人たちに捕らわれていた疑い;彼は、弟子のうちに行くときにはドアがロックし、聖霊によって伝える呼吸をして、その秘密を開放すると、自分の理解啓発的な聖書の後、再び、彼は彼の傷を指摘する側には、その穴を爪で作られる、との兆候のすべての苦しみを受けていただけでは最近、と言って、私の手と足を見ること-それは参照してくださいi .感じると、精神がないので、肉と骨にして私は見てのとおりです。 All this was so that it would be recognised that the proper character of the divine and of the human nature went on existing inseparable in him; and so that we would realise that the Word is not the same thing as the flesh, but in such a way that we would confess belief in the one Son of God as being both Word and flesh.このすべてがあまりにも認識されることを明らかにして、適切なキャラクターは、神と人間の本性は、既存の切っても切れない、彼つづけました;とですから、私たちはその言葉を実現して同じものではないとして、肉は、しかし、このようなその方法の1つは、我々の信仰告白は神の子とされる肉の両方の単語です。

    This Eutyches must be judged to be extremely destitute of this mystery of the faith.このeutyches極貧非常にしなければならないと判断されるのは、この謎の信仰です。 Neither the humility of the mortal life nor the glory of the resurrection has made him recognise our nature in the only-begotten of God.どちらも、謙虚さは、人間の生活には、復活の栄光を認識する前に彼は、私たちの自然生まれた神のみです。 Nor has even the statement of the blessed apostle and evangelist John put fear into him: Every spirit which confesses that Jesus Christ came in the flesh is from God, and every spirit which puts Jesus asunder is not from God, and this is Antichrist. But what does putting Jesus as under consist in if not in separating his human nature from him, and in voiding, through the most barefaced fictions, the one mystery by which we have been saved?声明はまた、祝福の伝道者でさえ、エバンジェリストのジョンと恐怖を入れるギフト:毎週の精神を告白して、イエスキリストは神から肉は、全ての精神とAnswersは、イエスが神から与えられたバラバラではない、とこれは反キリストです。しかし、パットのもとで、イエスはどのような機能で構成として分離していない場合は、人間の本性から彼には、排尿時とは、最も露骨な小説を通して、私たちが、 1つの謎が保存されるか? Once in the dark about the nature of Christ's body, it follows that the same blindness leads him into raving folly about his suffering too.一度暗闇の中で、キリストの体の性質については、以下のとおりですが、同じことを彼に目をつぶってリード狂乱彼の苦しみについてはあまりにも愚かだ。 If he does not think that the Lord's cross was unreal and if he has no doubt that the suffering undergone for the world's salvation was real, then let him acknowledge the flesh of the one whose death he believes in. And let him not deny that a man whom he knows to have been subject to suffering had our kind of body, for to deny the reality of the flesh is also to deny the bodily suffering.もし彼が持っていないと考えている主のクロスは非現実的としている場合、彼は間違いなく、世界の苦しみを受けたためには、本当の救いは、彼を認めるじゃあ、その死肉は、 1つのインチと彼は考えていないと否定することを許してくれた。彼を知っている人が対象となるような苦しみは私たちの体は、現実を否定するためには、肉でも、肉体的苦痛を否定する。 So if he accepts the christian faith and does not turn a deaf ear to the preaching of the gospel, let him consider what nature it was that hung, pierced with nails, on the wood of the cross.だからもし彼を承認していないと、キリスト教の信仰に耳を貸さないの説教は、福音書は、どのような性質を考慮することを許してくれたがハングアップして、爪にピアスをして、木の上のクロス。 With the side of the crucified one laid open by the soldier's spear, let him identify the source from which blood and water flowed, to bathe the church of God with both font and cup.十字架につけられて、 1つの側面にレイアウトされた兵士の槍オープンは、ほっておけ、特定のソースからの血液や水の流れは、神の教会に入浴して、両方のフォントやカップ。

    Let him heed what the blessed apostle Peter preaches, that sanctification by the Spirit is effected by the sprinkling of Christ's blood; and let him not skip over the same apostle's words, knowing that you have been redeemed from the empty way of life you inherited from your fathers, not with corruptible gold and silver but by the precious blood of Jesus Christ, as of a lamb without stain or spot.祝福に耳を傾けることを許してくれたの使徒ペテロの説教は、神聖化されたことによる影響の精神は、キリストの血が混ざって;飛ばすさせてはならないと、同じ使徒の言葉は、換金していたと知ってから、空の生き方をあなたから継承お客様の祖先は、金と銀の堕落しやすいわけではなく、イエスキリストの貴重な血液は、汚れたりせずには、子羊のスポットです。 Nor should he withstand the testimony of blessed John the apostle: and the blood of Jesus, the Son of God, purifies us from every sin; and again, This is the victory which conquers the world, our faith.彼の証言に耐える必要も祝福の使徒ヨハネ:イエスキリストの血とは、神の御子は、私たちからあらゆる罪浄化;と繰り返しますが、これは、勝利に打ち勝つ、世界は、私たちの信仰です。 Who is there who conquers the world save one who believes that Jesus is the Son of God ?そこの人たちは、世界に打ち勝つ保存すると考えている人は、神の御子イエスか? It is he, Jesus Christ who has come through water and blood, not in water only, but in water and blood.それは彼は、イエスキリストを通して水や血液中の人が来て、水だけではなく、しかし、水や血液のです。 And because the Spirit is truth, it is the Spirit who testifies.そして真実のための精神は、それは人の精神を証明した。 For there are three who give testimony--Spirit and water and blood.のためには、 3人の証言-スピリットと水と血です。 And the three are one.と3アール1つです。 In other words, the Spirit of sanctification and the blood of redemption and the water of baptism.言い換えれば、精神の清浄化や血液中の償還や、水の洗礼。 These three are one and remain indivisible.これらの1つ三アールと不可分のままです。 None of them is separable from its link with the others.それらは、そのリンクをクリックしてから、他の分離です。 The reason is that it is by this faith that the catholic church lives and grows , by believing that neither the humanity is without true divinity nor the divinity without true humanity.その理由は、 このことは、カトリック教会の信仰生活をして大きくなると 、どちらを信じ込ませることなく、人類は、真の神性もなく、真の人類の神性。

    When you cross-examined Eutyches and he replied, "I confess that our Lord was of two natures before the union, but I confess one nature after the union", I am amazed that such an absurd and corrupt declaration of faith was not very severely censured by the judges; and that an extremely foolish statement was disregarded, as if nothing whatever offensive had been heard.クロスeutyches調べたときに、彼はこう答えた、 "わたしたちの主を告白していた2つの性質の前に、労働組合が、私の後、労働組合の性質を告白する"と、私はびっくりするような不条理と腐敗して信仰を宣言非常に重大ではない非難される裁判官;と無視して、非常に愚かな発言は、まるで何も聞いてどのような攻撃だった。 It is just as wicked to say that the only-begotten Son of God was of two natures before the incarnation as it is abominable to claim that there was a single nature in him after the Word was made flesh.よこしまなことを言うことは、同じように生まれた息子だけでは、神の前に2つの権化としての性質を主張することは言語道断な自然の中には、 1つの単語の後、彼は前に引き裂いた。 Eutyches must not suppose that what he said was either correct or tolerable just because no clear statement of yours refuted it. eutychesてはならないと思っている彼が言ったことは正しいか耐えられるだけでは、どちらかの明確な声明をいただいていないため、反論することです。 So we remind you, dearest brother, of your charity's responsibility to see to it that if through God's merciful inspiration the case is ever settled, the rash and ignorant fellow is also purged of what is blighting his mind.だから我々思い出さあなたは、最愛の兄は、 お客様慈善団体の責任にしてそれを参照して慈悲深き神の霊感を通してしている場合は、これまでの事件解決は、発疹や削除の無知な男でも彼の心は何ですblighting 。 As the minutes have made clear, he made a good start at abandoning his opinion when, under pressure from your statement, he professed to say what he had not previously said, and to find satisfaction in the faith to which he had previously been a stranger.分としては、明らかに、彼は快調なスタートを切るときには彼の意見を放棄は、お客様の声明からの圧力の下で、彼は何と言って公言していない彼は、以前によると、満足度を見つけると、彼は以前に信仰されて見知らぬ人。 But when he had refused to be party to the anathematising of his wicked doctrine, your fraternity would have realised that he was persisting in his false belief and that he deserved a verdict of condemnation.しかし、党が拒否していたときに、彼の邪悪な教義anathematising 、お客様の友愛実現していたが、彼の執拗な虚偽評決を信念として彼の非難を受けて当然だ。 If he is honestly and suitably sorry about this, and acknowledges even at this late stage how rightly episcopal authority was set in motion, or if, to make full amends, he condemns every wrong thought he had by word of mouth and by his actual signature, then no amount of mercy towards one who has reformed is excessive.もし彼は、正直なところ、これについては申し訳ありませんが適当と認めても、この段階でどのように後半に正しく設定されたモーションエピスコパル権威、あるいは場合は、十分な償いを作る、彼は間違って非難ごとに口コミで考えていたとされる彼の実際の署名、それから金額のない人は慈悲に向けた改革の1つは、過度のだ。 Our Lord, the true and good shepherd who laid down his life for his sheep, and who came not to destroy but to save the souls of men and women, wants us to be imitators of his goodness, so that whilst justice represses sinners, mercy does not reject the converted.わたしたちの主は、羊飼いの真の良い人と彼の人生は彼の羊を敷設し、破壊しないようにでも来たの魂を救うためには、男性と女性は、我々が望んでimitators彼の善良されるように、罪人の間represses正義、慈悲拒否の変換はありません。 The defence of the true faith is never so productive as when false opinion is condemned even by its adherents.その防衛のための真の信仰は決して生産的な意見としては、死刑囚でさえされた際に偽の支持者だ。

    In place of ourself, we have arranged for our brothers, Bishop Julius and the priest Renatus of the church of St Clement, and also my son, the deacon Hilary, to ensure a good and faithful conclusion to the whole case.私たち自身の代わりに、我々は我々の兄弟を並べ、司教、司祭レナトヂルネイフロレンシオジュリアスとは、聖クレメント教会、そして私の息子も、ヒラリーディーコンは、忠実な結論を確保するために良好で、全体のケースです。 To their company we have added our notary Dulcitius, of proven loyalty to us.自分の会社を我々は我々の公証dulcitius追加さは、私たちの忠誠を証明した。 We trust that with God's help he who has fallen into error might condemn the wickedness of his own mind and find salvation.我々を信頼して、神の助けで彼を非難する人が入り込んだのエラーかもしれないが、自分の心の邪悪と救いを見つける。

    God keep you safe, dearest brother.安全を守る神は、最愛の兄です。


    Definition of the faith 信仰の定義については、

    The sacred and great and universal synod by God's grace and by decree of your most religious and Christ-loving emperors Valentinian Augustus and Marcian Augustus assembled in Chalcedon, metropolis of the province of Bithynia, in the shrine of the saintly and triumphant martyr Euphemia, issues the following decrees .そして、神聖にして偉大な神のお恵みユニバーサル会議や法令によって、お客様のほとんどの宗教とキリストを愛する皇帝ウァレンティニアヌスオーガスタスとmarcianオーガスタスchalcedon組み立てには、その道のメトロポリスbithynia 、神社では、聖人のような殉教者と勝ち誇ったeuphemia 、問題次の政令です。

    In establishing his disciples in the knowledge of the faith, our lord and saviour Christ said: "My peace I give you, my peace I leave to you"', so that no one should disagree with his neighbour regarding religious doctrines but that the proclamation of the truth would be uniformly presented.彼の弟子の確立には、知識の信仰は、わたしたちの主キリストを救い主と述べた: "私の平和私は皆さんに、私の平和を残すことよい" 'は、 1つは、異論がないので、 彼の隣人については、 宗教的な教説が宣言真実は一様に提示されるのだ。 But the evil one never stops trying to smother the seeds of religion with his own tares and is for ever inventing some novelty or other against the truth; so the Master, exercising his usual care for the human race, roused this religious and most faithful emperor to zealous action, and summoned to himself the leaders of the priesthood from everywhere, so that through the working of the grace of Christ, the master of all of us, every injurious falsehood might be staved off from the sheep of Christ and they might be fattened on fresh growths of the truth.しかし、決して悪を停止しようとして1つの宗教の種子を覆ってtaresとは、自分のためにこれまでの発明や他のいくつかの真理に逆らって目新しい;ので、主人は、彼のいつものケアを行使人類は、この宗教的で、最も忠実な天皇roused熱心に行動し、自分自身の指導者たちを召喚して、どこから聖職に就くように、作業を通して、キリストの恵みは、私たち全員のマスターは、すべての有害な虚偽stavedオフかもしれないからキリストの羊と彼らかもしれない肥育して、新鮮な腫瘍が真実ではない。

    This is in fact what we have done.これは実際、我々はどのようなことです。 We have driven off erroneous doctrines by our collective resolution and we have renewed the unerring creed of the fathers. We have proclaimed to all the creed of the 318; and we have made our own those fathers who accepted this agreed statement of religion -- the 150 who later met in great Constantinople and themselves set their seal to the same creed.

    Therefore, whilst we also stand by

    we decree that This wise and saving creed, the gift of divine grace, was sufficient for a perfect understanding and establishment of religion . For its teaching about the Father and the Son and the holy Spirit is complete, and it sets out the Lord's becoming human to those who faithfully accept it.

    But there are those who are trying to ruin the proclamation of the truth, and through their private heresies they have spawned novel formulas:

    Therefore this sacred and great and universal synod , now in session, in its desire to exclude all their tricks against the truth, and teaching what has been unshakeable in the proclamation from the beginning,

    And because of those who are attempting to corrupt the mystery of the economy and are shamelessly and foolishly asserting that he who was born of the holy virgin Mary was a mere man, it has accepted

  • the synodical letters of the blessed Cyril, [already accepted by the Council of Ephesus]
    pastor of the church in Alexandria, to Nestorius and to the Orientals, as being well-suited to refuting Nestorius's mad folly and to providing an interpretation for those who in their religious zeal might desire understanding of the saving creed.

    To these it has suitably added, against false believers and for the establishment of orthodox doctrines

  • the letter of the primate of greatest and older Rome,
    the most blessed and most saintly Archbishop Leo, written to the sainted Archbishop Flavian to put down Eutyches's evil-mindedness, because it is in agreement with great Peter's confession and represents a support we have in common.

    It is opposed to those who attempt to tear apart the mystery of the economy into a duality of sons; and

    So, following the saintly fathers , we all with one voice teach the confession of one and the same Son, our Lord Jesus Christ: the same 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 Mary, the virgin God-bearer as regards his humanity; one and the same Christ, Son, Lord, only-begotten, acknowledged in two natures which undergo no confusion, no change, no division, no separation; 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 person and a single subsistent being; he is not parted or divided into two persons, but is one and the same only-begotten Son, God, Word, Lord Jesus Christ, just as the prophets taught from the beginning about him, and as the Lord Jesus Christ himself instructed us, and as the creed of the fathers handed it down to us. So, following the saintly fathers , we all with one voice teach the confession of one and the same Son, our Lord Jesus Christ: the same 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 Mary, the virgin God-bearer as regards his humanity; one and the same Christ, Son, Lord, only-begotten, acknowledged in two natures which undergo no confusion, no change, no division, no separation; 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 person and a single subsistent being; he is not parted or divided into two persons, but is one and the same only-begotten Son, God, Word, Lord Jesus Christ, just as the prophets taught from the beginning about him, and as the Lord Jesus Christ himself instructed us, and as the creed of the fathers handed it down to us.

    Since we have formulated these things with all possible accuracy and attention, the sacred and universal synod decreed that no one is permitted to produce, or even to write down or compose, any other creed or to think or teach otherwise . As for those who dare either to compose another creed or even to promulgate or teach or hand down another creed for those who wish to convert to a recognition of the truth from Hellenism or from Judaism, or from any kind of heresy at all: if they be bishops or clerics, the bishops are to be deposed from the episcopacy and the clerics from the clergy; if they be monks or layfolk, they are to be anathematised. As for those who dare either to compose another creed or even to promulgate or teach or hand down another creed for those who wish to convert to a recognition of the truth from Hellenism or from Judaism, or from any kind of heresy at all: if they be bishops or clerics, the bishops are to be deposed from the episcopacy and the clerics from the clergy; if they be monks or layfolk, they are to be anathematised.

    CANONS

    1

    We have deemed it right that the canons hitherto issued by the saintly fathers at each and every synod should remain in force.

    2

    If any bishop performs an ordination for money and puts the unsaleable grace on sale, and ordains for money a bishop, a chorepiscopus, a presbyter or a deacon or some other of those numbered among the clergy; or appoints a manager, a legal officer or a warden for money, or any other ecclesiastic at all for personal sordid gain; led him who has attempted this and been convicted stand to lose his personal rank; and let the person ordained profit nothing from the ordination or appointment he has bought; but let him be removed from the dignity or responsibility which he got for money. If any bishop performs an ordination for money and puts the unsaleable grace on sale, and ordains for money a bishop, a chorepiscopus, a presbyter or a deacon or some other of those numbered among the clergy; or appoints a manager, a legal officer or a warden for money, or any other ecclesiastic at all for personal sordid gain; led him who has attempted this and been convicted stand to lose his personal rank; and let the person ordained profit nothing from the ordination or appointment he has bought; but let him be removed from the dignity or responsibility which he got for money. And if anyone appears to have acted even as a go-between in such disgraceful and unlawful dealings, let him too, if he is a cleric, be demoted from his personal rank, and if he is a lay person or a monk, let him be anathematised. And if anyone appears to have acted even as a go-between in such disgraceful and unlawful dealings, let him too, if he is a cleric, be demoted from his personal rank, and if he is a lay person or a monk, let him be anathematised.

    3

    It has come to the notice of the sacred synod that some of those enrolled in the clergy are, for sordid gain, acting as hired managers of other people's property, and are involving themselves in worldly business, neglecting the service of God, frequenting the houses of worldly persons and taking over the handling of property out of avarice. It has come to the notice of the sacred synod that some of those enrolled in the clergy are, for sordid gain, acting as hired managers of other people's property, and are involving themselves in worldly business, neglecting the service of God, frequenting the houses of worldly persons and taking over the handling of property out of avarice. So the sacred and great synod has decreed that in future no one, whether a bishop, a cleric or a monk, should either manage property or involve himself as an administrator of worldly business, unless he is legally and unavoidably summoned to take care of minors, or the local bishop appoints him to attend, out of fear of the Lord, to ecclesiastical business or to orphans and unprovided widows and persons in special need of ecclesiastical support. So the sacred and great synod has decreed that in future no one, whether a bishop, a cleric or a monk, should either manage property or involve himself as an administrator of worldly business, unless he is legally and unavoidably summoned to take care of minors , or the local bishop appoints him to attend, out of fear of the Lord, to ecclesiastical business or to orphans and unprovided widows and persons in special need of ecclesiastical support. If in future anyone attempts to transgress these decrees, he must be subject to ecclesiastical penalties.

    4

    Those who truly and sincerely live the monastic life should be accorded appropriate recognition. But since there are some who don the monastic habit and meddle with the churches and in civil matters, and circulate indiscriminately in the cities and even are involved in founding monasteries for themselves, it has been decided that no one is to build or found a monastery or oratory anywhere against the will of the local bishop; and that monks of each city and region are to be subject to the bishop, are to foster peace and quiet, and attend solely to fasting and prayer, staying set apart in their places. But since there are some who don the monastic habit and meddle with the churches and in civil matters, and circulate indiscriminately in the cities and even are involved in founding monasteries for themselves, it has been decided that no one is to build or found a monastery or oratory anywhere against the will of the local bishop; and that monks of each city and region are to be subject to the bishop, are to foster peace and quiet, and attend solely to fasting and prayer, staying set apart in their places. They are not to abandon their own monasteries and interfere, or take part, in ecclesiastical or secular business unless they are perhaps assigned to do so by the local bishop because of some urgent necessity. No slave is to be taken into the monasteries to become a monk against the will of his own master. We have decreed that anyone who transgresses this decision of ours is to be excommunicated, lest God's name be blasphemed. However, it is for the local bishop to exercise the care and attention that the monasteries need.

    5

    In the matter of bishops or clerics who move from city to city, it has been decided that the canons issued by the holy fathers concerning them should retain their proper force.

    6

    No one, whether presbyter or deacon or anyone at all who belongs to the ecclesiastical order, is to be ordained without title, unless the one ordained is specially assigned to a city or village church or to a martyr's shrine or a monastery. The sacred synod has decreed that the ordination of those ordained without title is null, and that they cannot operate anywhere, because of the presumption of the one who ordained them.

    7

    We decree that those who have once joined the ranks of the clergy or have become monks are not to depart on military service or for secular office. Those who dare do this, and do not repent and return to what, in God, they previously chose, are to be anathematised.

    8

    Clerics in charge of almshouses and monasteries and martyrs' shrines are, in accordance with the tradition of the holy fathers, to remain under the jurisdiction of the bishop in each city. They are not to be self-willed and rebellious towards their own bishop. Those who dare to break a rule of this kind in any way whatever, and are not obedient to their own bishop, are, if they are clerics, to be subject to the canonical penalties; and if they are monks or layfolk they are to be made excommunicate. Those who dare to break a rule of this kind in any way whatever, and are not obedient to their own bishop, are, if they are clerics, to be subject to the canonical penalties; and if they are monks or layfolk they are to be made excommunicate.

    9 8.5

    If any cleric has a case to bring against a cleric, let him not leave his own bishop and take himself off to the secular courts, but let him first air the problem before his own bishop, or at least, with the permission of the bishop himself, before those whom both parties are willing to see act as arbiters of their lawsuit. If any cleric has a case to bring against a cleric, let him not leave his own bishop and take himself off to the secular courts, but let him first air the problem before his own bishop, or at least, with the permission of the bishop himself, before those whom both parties are willing to see act as arbiters of their lawsuit. If anyone acts in a contrary fashion, let him be subject to canonical penalties. If a cleric has a case to bring either against his own or against another bishop, let him bring the case to the synod of the province. If a bishop or a cleric is in dispute with the metropolitan of the same province, let him engage either the exarch of the diocese or the see of imperial Constantinople, and let him bring his case before him.

    10

    A cleric is not allowed to be appointed to churches in two cities at the same time: to the one where he was originally ordained, and to another more important one to which he has betaken himself out of desire to increase a baseless reputation. Those who do this are to be sent back to their own church in which they were ordained at the beginning, and only there are they to serve. But if some have already been transferred from one church to another, they are not to take part in any of the affairs of their former church, or of the martyrs' shrines or almshouses or hospices that come under it. The sacred synod has decreed that those who, subsequent to this decree of this great and universal synod, dare to do anything that is now forbidden are to lose their personal rank.

    11

    We have decreed that, subject to examination, all paupers and needy persons are to travel with ecclesiastical letters or letters of peace only, and not of commendation, since it befits only reputable persons to be provided with letters of commendation.

    12

    It has come to our notice that, contrary to the ecclesiastical regulations, some have made approaches to the civil authorities and have divided one province into two by official mandate, with the result that there are two metropolitans in the same province. The sacred synod therefore decrees that in future no bishop should dare do such a thing, since he who attempts it stands to lose his proper station. Such places as have already been honoured by imperial writ with the title of metropolis must treat it simply as honorary, and that goes also for the bishop who is in charge of the church there, without prejudice of course to the proper rights of the real metropolis. Such places as have already been honoured by imperial writ with the title of metropolis must treat it simply as honorary, and that goes also for the bishop who is in charge of the church there, without prejudice of course to the proper rights of the real metropolis 。

    13

    Foreign clerics and readers without letters of commendation from their own bishop are absolutely forbidden to serve in another city.

    14

    Since in certain provinces readers and cantors have been allowed to marry, the sacred synod decrees that none of them is permitted to marry a wife of heterodox views. If those thus married have already had children, and if they have already had the children baptised among heretics, they are to bring them into the communion of the catholic church. If they have not been baptised, they may no longer have them baptised among heretics; nor indeed marry them to a heretic or a Jew or a Greek, unless of course the person who is to be married to the orthodox party promises to convert to the orthodox faith. If they have not been baptised, they may no longer have them baptised among heretics; nor indeed marry them to a heretic or a Jew or a Greek, unless of course the person who is to be married to the orthodox party promises to convert to the orthodox faith. If anyone transgresses this decree of the sacred synod, let him be subject to canonical penalty.

    15

    No woman under forty years of age is to be ordained a deacon, and then only after close scrutiny. If after receiving ordination and spending some time in the ministry she despises God's grace and gets married, such a person is to be anathematised along with her spouse.

    16

    It is not permitted for a virgin who has dedicated herself to the Lord God, or similarly for a monk, to contract marriage. If it is discovered that they have done so, let them be made excommunicate. However, we have decreed that the local bishop should have discretion to deal humanely with them.

    17

    Rural or country parishes belonging to a church are to stay firmly tied to the bishops who have possession of them, and especially if they have continually and peacefully administered them over a thirty-year period. If, however, within the thirty years any dispute about them has arisen, or should arise, those who are claiming to be wronged are permitted to bring the case before the provincial synod. If there are any who are wronged by their own metropolitan, let their case be judged either by the exarch of the diocese or by the see of Constantinople, as has already been said. If any city has been newly erected, or is erected hereafter, by imperial decree, let the arrangement of ecclesiastical parishes conform to the civil and public regulations.

    18

    The crime of conspiracy or secret association is entirely prohibited even by the laws of the land; so all the more properly is this forbidden in the church of God. So if any clerics or monks are found to be either forming a conspiracy or a secret society or hatching plots against bishops or fellow clergy, let them lose their personal rank completely.

    19

    We have heard that in the provinces the synods of bishops prescribed by canon law are not taking place, and that as a result many ecclesiastical matters that need putting right are being neglected. So the sacred synod decrees that in accordance with the canons of the fathers, the bishops in each province are to foregather twice a year at a place approved by the bishop of the metropolis and put any matters arising to rights. Bishops failing to attend who enjoy good health and are free from all unavoidable and necessary engagements, but stay at home in their own cities, are to be fraternally rebuked.

    20

    As we have already decreed, clerics who are serving a church are not permitted to join a church in another city, but are to be content with the one in which they were originally authorised to minister, apart from those who have been displaced from their own country and been forced to move to another church. As we have already decreed, clerics who are serving a church are not permitted to join a church in another city, but are to be content with the one in which they were originally authorised to minister, apart from those who have been displaced from their own country and been forced to move to another church. If subsequent to this decision any bishop receives a cleric who belongs to another bishop, it is decreed that both the received and the receiver are to be excommunicate until such time as the cleric who has moved returns to his own church.

    21

    Clerics or layfolk who bring allegations against bishops or clerics are not to be admitted to make their charges without more ado and before any examination, but their reputation must first be investigated.

    22

    It is not permitted for clerics, following the death of their own bishop, to seize the things that belong to him, as has been forbidden even by earlier canons. Those who do this risk losing their personal rank.

    23

    It has come to the notice of the sacred synod that certain clerics and monks who have no employment from their own bishop and have sometimes even been excommunicated by him, are frequenting imperial Constantinople and spending long periods there causing disturbances, upsetting the ecclesiastical establishment and ruining people's homes. It has come to the notice of the sacred synod that certain clerics and monks who have no employment from their own bishop and have sometimes even been excommunicated by him, are frequenting imperial Constantinople and spending long periods there causing disturbances, upsetting the ecclesiastical establishment and ruining people's homes. So the sacred synod decrees that such people are first to be warned by the public attorney of the most holy Constantinopolitan church to get out of the imperial city; and if they shamelessly persist in the same kinds of behaviour, they are to be expelled by the same public attorney even against their will, and are to betake themselves to their own places. So the sacred synod decrees that such people are first to be warned by the public attorney of the most holy Constantinopolitan church to get out of the imperial city; and if they shamelessly persist in the same kinds of behaviour, they are to be expelled by the same public attorney even against their will, and are to betake themselves to their own places.

    24

    Monasteries once consecrated in accordance with the will of the bishop are to remain monasteries in perpetuity, and the effects which belong to them are reserved to the monastery, and they must not be turned into secular hostelries. Those who allow this to happen are to be subject to the canonical penalties.

    25

    According to our information, certain metropolitans are neglecting the flocks entrusted to them and are delaying the ordination of bishops, so the sacred synod has decided that the ordination of bishops should take place within three months, unless the period of delay has been caused to be extended by some unavoidable necessity. According to our information, certain metropolitans are neglecting the flocks entrusted to them and are delaying the ordination of bishops, so the sacred synod has decided that the ordination of bishops should take place within three months, unless the period of delay has been caused to be extended by some unavoidable necessity. If a metropolitan fails to do this, he is to be subject to ecclesiastical penalties. The income of the widowed church is to be kept safe by the administrator of the said church.

    26

    According to our information, in some churches the bishops handle church business without administrators; so it has been decided that every church which has a bishop is also to have an administrator, drawn from its own clergy, to administer ecclesiastical matters according to the mind of the bishop concerned so that the church's administration may not go unaudited, and that consequently the church's property is not dispersed and the episcopate not exposed to serious criticism. According to our information, in some churches the bishops handle church business without administrators; so it has been decided that every church which has a bishop is also to have an administrator, drawn from its own clergy, to administer ecclesiastical matters according to the mind of the bishop concerned so that the church's administration may not go unaudited, and that consequently the church's property is not dispersed and the episcopate not exposed to serious criticism. If he does not comply with this, he is to be subject to the divine canons.

    27

    The sacred synod decrees that those who carry off girls under pretext of cohabitation, or who are accomplices or co-operate with those who carry them off, are to lose their personal rank if they are clerics, and are to be anathematised if they are monks or layfolk. The sacred synod decrees that those who carry off girls under pretext of cohabitation, or who are accomplices or co-operate with those who carry them off, are to lose their personal rank if they are clerics, and are to be anathematised if they are monks or layfolk.

    28 [in fact a resolution passed by the council at the 16th session but rejected by the Pope]

    Following in every way the decrees of the holy fathers and recognising the canon which has recently been read out--the canon of the 150 most devout bishops who assembled in the time of the great Theodosius of pious memory, then emperor, in imperial Constantinople, new Rome -- we issue the same decree and resolution concerning the prerogatives of the most holy church of the same Constantinople, new Rome. Following in every way the decrees of the holy fathers and recognising the canon which has recently been read out--the canon of the 150 most devout bishops who assembled in the time of the great Theodosius of pious memory, then emperor, in imperial Constantinople, new Rome -- we issue the same decree and resolution concerning the prerogatives of the most holy church of the same Constantinople, new Rome. The fathers rightly accorded prerogatives to the see of older Rome, since that is an imperial city; and moved by the same purpose the 150 most devout bishops apportioned equal prerogatives to the most holy see of new Rome, reasonably judging that the city which is honoured by the imperial power and senate and enjoying privileges equalling older imperial Rome, should also be elevated to her level in ecclesiastical affairs and take second place after her. The fathers rightly accorded prerogatives to the see of older Rome, since that is an imperial city; and moved by the same purpose the 150 most devout bishops apportioned equal prerogatives to the most holy see of new Rome, reasonably judging that the city which is honoured by the imperial power and senate and enjoying privileges equalling older imperial Rome, should also be elevated to her level in ecclesiastical affairs and take second place after her. The metropolitans of the dioceses of Pontus, Asia and Thrace, but only these, as well as the bishops of these dioceses who work among non-Greeks, are to be ordained by the aforesaid most holy see of the most holy church in Constantinople. That is, each metropolitan of the aforesaid dioceses along with the bishops of the province ordain the bishops of the province, as has been declared in the divine canons; but the metropolitans of the aforesaid dioceses, as has been said, are to be ordained by the archbishop of Constantinople, once agreement has been reached by vote in the usual way and has been reported to him. That is, each metropolitan of the aforesaid dioceses along with the bishops of the province ordain the bishops of the province, as has been declared in the divine canons; but the metropolitans of the aforesaid dioceses, as has been said, are to be ordained by the archbishop of Constantinople, once agreement has been reached by vote in the usual way and has been reported to him.

    29 [an extract from the minutes of the 19th session]

    The most eminent and illustrious officials asked: What does the sacred synod advise in the case of the bishops ordained by the most reverend Bishop Photius and removed by the most reverend Bishop Eustathius and consigned to be priests after losing the episcopacy? The most reverend Bishops Paschasinus and Lucentius and the priest Bonifatius, representatives of the apostolic see of Rome, replied: It is sacrilege to reduce a bishop to the rank of priest. But if whatever cause there is for removing those persons from the exercise of episcopacy is just, they ought not to occupy the position even of a priest. And if they have been removed from office and are without fault, they shall be restored to the episcopal dignity. The most reverend archbishop of Constantinople, Anatolius, replied: If those who are said to have descended from the episcopal dignity to the rank of priest have been condemned on what are reasonable grounds, they are clearly not worthy to hold even the office of a priest. The most reverend archbishop of Constantinople, Anatolius, replied: If those who are said to have descended from the episcopal dignity to the rank of priest have been condemned on what are reasonable grounds, they are clearly not worthy to hold even the office of a priest 。 But if they have been demoted to the lower rank without reasonable cause, then as long as they are seen to be innocent, they have every right to resume the dignity and priesthood of the episcopacy .

    30 [an extract from the minutes of the 4th session]

    The most eminent and illustrious officials and the exalted assembly declared: Since the most reverend bishops of Egypt have up to now put off subscribing to the letter of the most holy Archbishop Leo, not because they are in opposition to the catholic faith, but because they claim that it is customary in the Egyptian diocese not to do such things in contravention of the will and ordinance of their archbishop, and because they consider they should be given until the ordination of the future bishop of the great city of Alexandria, we think it reasonable and humane that, retaining their present rank in the imperial city, they should be granted a moratorium until such time as an archbishop of the great city of Alexandria is ordained. The most eminent and illustrious officials and the exalted assembly declared: Since the most reverend bishops of Egypt have up to now put off subscribing to the letter of the most holy Archbishop Leo, not because they are in opposition to the catholic faith, but because they claim that it is customary in the Egyptian diocese not to do such things in contravention of the will and ordinance of their archbishop, and because they consider they should be given until the ordination of the future bishop of the great city of Alexandria, we think it reasonable and humane that, retaining their present rank in the imperial city, they should be granted a moratorium until such time as an archbishop of the great city of Alexandria is ordained. Most reverend Bishop Paschasinus, representative of the apostolic see, said: If your authority demands it, and you order that some measure of kindness be shown them, let them give guarantees that they will not leave this city before Alexandria receives its bishop. The most eminent and illustrious officials and the exalted assembly replied: Let the resolution of the most holy Bishop Paschasinus be upheld. So let the most reverend bishops of the Egyptians maintain their present rank and, either providing guarantees if they can, or pledging themselves on solemn oath, let them await the ordination of the future bishop of the great city of Alexandria.


    Introduction and translation taken from Decrees of the Ecumenical Councils , ed. Norman P. Tanner

    Also, see:
    Ecumenical Councils


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