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Papal Letters 1 part 17/50

Latin original · 40 verses · some words can be tapped for a gloss · long chapter, split into parts; this part covers 1:644–1:683 (2003 verses in all)

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1:644

qui ergo haec ita sapit docet credit aut praedicat et non eundem, qui ex semine Dauid secundum carnem natus est, iuxta Pauli apostoli uocem ipsum credit esse etiam super omnia deum, anathema sit. Capitulum XXXVI. Renatus alter factus est pro altero, non iam pars Adam mutabilis et peccatis circumfusi sed Christi, qui omnino inculpabilis per resurrectionem factus est. In supra scripto tricesimo sexto capitulo, ubi ad baptizatum dicitur, quia \'renatus alter factus est ex altero, non iam pars Adam mutabilis et peccatis circumfusi sed Christi, qui omnino inculpabilis per resurrectionem factus est\\ quibus uerbis Christum ante resurrectionem, quod absit, uult uideri fuisse culpabilem:

Whoever therefore thus thinks, teaches, believes, or preaches, and does not believe that the very one who was born of the seed of David according to the flesh is also, according to the voice of the Apostle Paul, God over all things (Rom 9:5), let him be anathema. Chapter 36. Being reborn, he has become another instead of his former self, no longer a part of Adam who is mutable and encompassed by sins, but of Christ, who by the resurrection became wholly blameless. In the aforesaid thirty-sixth chapter, where it is said to the baptized that 'being reborn he has become another instead of his former self, no longer a part of Adam who is mutable and encompassed by sins, but of Christ, who by the resurrection became wholly blameless' — by which words he wishes it to appear (which God forbid) that Christ before the resurrection was blameworthy:

所以，凡如此思想、教導、相信或宣講、而不相信那按肉體從大衛後裔所生的正是同一位、照使徒保羅的話也是在萬有之上的神（羅馬書九5）的人，該受絕罰。第三十六章。人既已重生，就成了另一個人以取代先前的自己，不再屬於那可變且被眾罪環繞的亞當，乃屬於基督，就是那藉復活而成為全然無可指摘的那一位。在上文所述第三十六章，論到受洗者說：『人既已重生，就成了另一個人以取代先前的自己，不再屬於那可變且被眾罪環繞的亞當，乃屬於基督，就是那藉復活而成為全然無可指摘的那一位』——他藉這些話竟要使人覺得（斷不可如此！）基督在復活以前是有可指摘之處的：

1:645

qui ergo haec ita sapit docet credit aut praedicat, anathema sit. Capitulum XXXVII. Ut multam quidem eius faceret diligentiam, omnia autem illius propria faceret et toleraret per omnes eo ducto passiones, per quas eum secundum suam uirtutem perfectum fecit, nec a mortuo secundum suae naturae legem recedens sed sua praesentia et operatione et gratia liberans quidem eum de morte et malis, quae inde sunt, resuscitans autem eum de mortuis et ad meliorem finem perducens. In supra scripto tricesimo septimo capitulo dicitur, quia Christo in passionibus et in morte deus uerbum praesentia et operatione et gratia adfuerit:

whoever therefore thus thinks, teaches, believes, or preaches, let him be anathema. Chapter 37. That he might indeed show him great care, and make all that was his own, and endure — the man being led through all the sufferings by which, according to his own power, he made him perfect — not withdrawing from the dead one according to the law of his nature, but by his presence and operation and grace freeing him from death and from the evils that come therefrom, and raising him from the dead and bringing him to a better end. In the aforesaid thirty-seventh chapter it is said that God the Word was present to Christ in his sufferings and in death, by presence and operation and grace:

所以，凡如此思想、教導、相信或宣講的人，該受絕罰。第三十七章。祂為要向他大施看顧，把一切屬於那人的都當作自己的，並且忍受——那人被引領經過一切苦難，藉這些苦難、照祂自己的能力使他得以完全——祂不照本性的定律離棄那死去的，卻藉自己的臨在、運行與恩典，救他脫離死亡及由此而來的諸惡，又叫他從死裡復活，領他到更美的結局。在上文所述第三十七章，說作為神的道曾以臨在、運行與恩典，在基督的苦難與死亡中與祂同在：

1:646

quod si ita est, tamquam alter alteri praesens gratiam et operationem impendisse uidebitur. qui ergo haec ita sapit docet credit aut praedicat et non ipsum deum uerbum seruata impassibilitate diuinitatis suae in carne anima rationali et intellectuali animata. quam sibi ab ipso conceptu uniuit ex uirgine. omnia, quae de passione eius scripta sunt, uoluntarie sustinuisse dicit, anathema sit. Capitulum XXXVIII. Deinde ostendens, cuius gratia passus est, diminutionem infert: quatenus citra deum pro omnibus gustaret mortem, quia, diuina natura ita uolente, separata illa ipse per se pro omnium utilitate gustauit mortem;

but if it is so, then, as one being present to another, he will be seen to have bestowed grace and operation. Whoever therefore thus thinks, teaches, believes, or preaches, and does not say that God the Word himself — the impassibility of his divinity being preserved — voluntarily endured all the things that are written concerning his passion, in the flesh animated by a rational and intellectual soul, which from the very conception he united to himself from the Virgin, let him be anathema. Chapter 38. Then, showing for whose sake he suffered, he introduces a diminution: 'to the end that apart from God he might taste death for all', because, the divine nature so willing, that nature being separated, he himself by himself tasted death for the benefit of all;

但若果真如此，那麼祂就顯得像是一位臨在於另一位、向他施予恩典與運行了。所以，凡如此思想、教導、相信或宣講、而不承認乃是作為神的道自己——在其神性的無受苦性得以保全之下——自願忍受了一切關於祂受難所記載之事的人，該受絕罰；祂是在那由理性與悟性之魂所賦予生命的肉身中如此忍受的，這肉身是祂從受孕之初便從童貞女那裡與自己聯合了的。第三十八章。接著，為顯明祂是為誰的緣故受苦，他引入一種貶抑：『以致祂在神以外為眾人嘗了死味』，因為神性既如此願意，那神性既已分離，祂便獨自為眾人的益處嘗了死味；

1:647

et ostendens, quod deitas separata quidem erat illo, qui passus est, secundum mortis experimentum, quia nec possibile erat illam mortis experimentum accipere, non tamen illo, qui passus est, afuerat secundum diligentiam. In supra scripto tricesimo octauo capitulo et falsatum testimonium apostoli agnoscimus, quia ubi legitur: ut gratia dei pro omnibus gustaret mortem, hic inuenitur: ut sine deo pro omnibus gustaret mortem et hoc quasi astruendo dicitur, quia diuina natura separata ipse per se uelut purus homo pro omnium utilitate gustauerit mortem.

and showing that the deity was indeed separated from him who suffered, as regards the experience of death — since it was not possible for it to undergo the experience of death — yet was not absent from him who suffered, as regards its care. In the aforesaid thirty-eighth chapter we also recognize a falsified testimony of the Apostle, since where it is read: 'that by the grace of God he might taste death for all' (Heb 2:9), here is found: 'that without God he might taste death for all', and this is said as if to establish that, the divine nature being separated, he by himself as a mere man tasted death for the benefit of all.

並且顯示，神性就死亡的經歷而言，的確與那受苦者分離——因為神性不可能承受死亡的經歷——然而就其看顧而言，卻未曾離開那受苦者。在上文所述第三十八章，我們也認出一處被竄改的使徒見證，因為經上本讀作：『叫祂因著神的恩，為眾人嘗了死味』（希伯來書二9），此處卻作：『叫祂在神以外，為眾人嘗了死味』，而這話彷彿是要確立：神性既已分離，祂便獨自作為僅僅一個人，為眾人的益處嘗了死味。

1:648

qui ergo haec ita sapit docet credit aut praedicat et non confitetur, quia deus uerbum carnem, quam sibi ex ipsa conceptione secundum subsistentiam aduniuit, nec in passionibus nec in morte umquam deseruerit, anathema sit. Capitulum XXXVIIII. Iesum enim ait de Nazareth, quem unxit deus spiritu et uirtute: cuius unctionem meritus et inmaculatus effectus est per omnia et ad diuinam naturam meruit coniunctionem. neque enim coniunctionem suscepisset illam nisi prius inmaculatus factus fuisset, ut sic condeceat illius unitatem. In supra scripto capitulo tricesimo nono rursus illud, quod beatus Petrus dixit:

Whoever therefore thus thinks, teaches, believes, or preaches, and does not confess that God the Word never abandoned the flesh — which from the very conception he united to himself according to subsistence — neither in the sufferings nor in death, let him be anathema. Chapter 39. For he says: 'Jesus of Nazareth, whom God anointed with the Spirit and with power' (Acts 10:38): whose anointing he merited, and was made immaculate in all things, and merited conjunction with the divine nature. For he would not have received that conjunction unless he had first been made immaculate, so that thus it might befit the unity of that one. In the aforesaid thirty-ninth chapter, again that which blessed Peter said:

所以，凡如此思想、教導、相信或宣講、而不承認作為神的道從未離棄那肉身——就是祂從受孕之初便按位格性存在與自己聯合了的肉身——無論在諸苦難中或在死亡中都未曾離棄的人，該受絕罰。第三十九章。因他說：『拿撒勒的耶穌，神用靈與能力膏了祂』（使徒行傳十38）：祂配得這受膏，並在凡事上被造為無瑕，又配得與神性的結合。因為若非祂先被造為無瑕，祂斷不會領受那結合，好使如此才配得與那一位的合一。在上文所述第三十九章，又把蒙福的彼得所說的話：

1:649

Iesum a Nazareth, quem unxit deus spiritu et uirtute, exponens dicit per unctionem spiritus, quam meruit, et inmaculatum eum per omnia factum et ad diuinam naturam meruisse coniunctionem: quae uerba Christum purum hominem aperte significant. qui ergo haec ita sapit docet credit aut praedicat, anathema sit. Capitulum XL. Nam et illud: hic est filius meus dilectus in quo mihi complacuit, insania euidens est de deo uerbo putare dicere eum. qui enim dixit: hic est filius meus dilectus et intulit: in quo mihi complacuit, significauit, quod aperte ad comparationem hoc dicit aliorum filiorum, qui nec dilecti ei facti sunt nec placere nimis potuerunt ei.

'Jesus of Nazareth, whom God anointed with the Spirit and with power', expounding, he says that through the anointing of the Spirit which he merited, he was both made immaculate in all things and merited conjunction with the divine nature: which words plainly signify Christ to be a mere man. Whoever therefore thus thinks, teaches, believes, or preaches, let him be anathema. Chapter 40. For that saying too: 'This is my beloved Son, in whom I am well pleased' (Matt 3:17) — it is manifest madness to think it is said of God the Word. For he who said: 'This is my beloved Son', and added: 'in whom I am well pleased', signified that he plainly says this by comparison with other sons, who were neither made beloved to him nor could be exceedingly pleasing to him.

就是『拿撒勒的耶穌，神用靈與能力膏了祂』，他加以講解，說祂是藉所配得的靈的受膏，既在凡事上被造為無瑕，又配得與神性的結合：這些話明明表示基督僅僅是人。所以，凡如此思想、教導、相信或宣講的人，該受絕罰。第四十章。因為連那句話：『這是我的愛子，我所喜悅的』（馬太福音三17）——若以為是論到作為神的道而說的，實為明顯的癲狂。因為那說『這是我的愛子』、又接著說『我所喜悅的』者，其意乃是明明拿祂與別的兒子相比而說這話，那些兒子既未成為祂所愛的，也不能極其蒙祂喜悅。

1:650

In supra scripto capitulo quadragesimo de interpretatione euangelii secundum Matthaeum, ubi dicitur: hic est filius meus dilectus, in quo mihi complacuit, subiungitur et dicitur \'insania euidens est de deo uerbo putare dicere eum. qui enim dixit: hic est filius meus dilectus et intulit: in quo mihi complacuit, significauit, quod aperte ad comparationem hoc dicit <aliorum) filiorum, qui nec dilecti ei facti sunt nec placere nimis potuerunt\': quae uerba Christum Iesum purum rursus hominem et adoptiuum filium euidenter ostendunt. qui igitur haec ita sapit docet credit aut praedicat, anathema sit. Capitulum XLI.

In the aforesaid fortieth chapter, on the interpretation of the Gospel according to Matthew, where it is said: 'This is my beloved Son, in whom I am well pleased', it is subjoined and said: 'it is manifest madness to think it is said of God the Word. For he who said: This is my beloved Son, and added: in whom I am well pleased, signified that he plainly says this by comparison with other sons, who were neither made beloved to him nor could be exceedingly pleasing': which words again evidently show Christ Jesus to be a mere man and an adoptive son. Whoever therefore thus thinks, teaches, believes, or preaches, let him be anathema. Chapter 41.

在上文所述第四十章，就《馬太福音》的解釋中，論到那句『這是我的愛子，我所喜悅的』，接著又補充說：『若以為是論到作為神的道而說的，實為明顯的癲狂。因為那說「這是我的愛子」、又接著說「我所喜悅的」者，其意乃是明明拿祂與別的兒子相比而說這話，那些兒子既未成為祂所愛的，也不能極其蒙祂喜悅』：這些話又明顯地把基督耶穌顯為僅僅是人、是被收養的兒子。所以，凡如此思想、教導、相信或宣講的人，該受絕罰。第四十一章。

1:651

Permanens autem, donec secundum suam creaturam et uirtutem soluens mortis dolores liberauit eum ineffabilibus illis uinculis et de mortuis resuscitans transtulit quidem in immortalem uitam, incorruptum autem eum et inmortalem et immutabilem efficiens in caelum eduxit. In supra scripto quadragesimo primo capitulo dicitur, quod soluens mortis dolores liberauerit Christum ineffabilibus illis uinculis et de mortuis resuscitans transtulerit quidem ad immortalem uitam, incorruptum autem eum et inmortalem et immutabilem efficiens in caelum eduxerit: per quae omnia uerba declaratur nudum hominem asseri Iesum Christum. qui ergo haec ita sapit docet credit aut praedicat, anathema sit. Capitulum XLII.

But remaining, until according to his creature and power, loosing the pains of death (Acts 2:24), he freed him from those unspeakable bonds, and raising him from the dead transferred him to immortal life, and making him incorrupt and immortal and immutable, led him up into heaven. In the aforesaid forty-first chapter it is said that, loosing the pains of death, he freed Christ from those unspeakable bonds, and raising him from the dead transferred him to immortal life, and making him incorrupt and immortal and immutable led him up into heaven: by all which words it is declared that Jesus Christ is asserted to be a bare man. Whoever therefore thus thinks, teaches, believes, or preaches, let him be anathema. Chapter 42.

但祂持續同在，直到照祂的受造物與能力，鬆開死亡的痛苦（使徒行傳二24），救他脫離那些難以言喻的捆綁，又叫他從死裡復活、遷入不死的生命，並使他成為不朽壞、不死、不變，領他升入天上。在上文所述第四十一章，說祂鬆開死亡的痛苦，救基督脫離那些難以言喻的捆綁，又叫他從死裡復活、遷入不死的生命，並使他成為不朽壞、不死、不變，領他升入天上：藉這一切話，宣稱耶穌基督被斷定為僅僅一個人。所以，凡如此思想、教導、相信或宣講的人，該受絕罰。第四十二章。

1:652

Christum iustificatum et inmaculatum factum uirtute sancti spiritus, sicut beatus Paulus modo quidem dicit: quod iustificatus est in spiritu, modo uero: qui per spiritum aeternum inmaculatum se optulit deo, mori quidem fecit secundum legem hominum, utpote autem impeccabilem uirtute sancti spiritus factum resuscitauit de mortuis et ad uitam constituit meliorem: inmutabilem quidem animae cogitationibus, incorruptum autem et indissolutum et carne faciens.

Christ, having been justified and made immaculate by the power of the Holy Spirit — as blessed Paul says, at one time: that he was justified in the Spirit (1 Tim 3:16), at another: who through the eternal Spirit offered himself immaculate to God (Heb 9:14) — he indeed caused to die according to the law of men, but, inasmuch as he had been made impeccable by the power of the Holy Spirit, he raised him from the dead and set him in a better life: making him immutable in the thoughts of his soul, and incorrupt and indissoluble also in the flesh.

基督既已藉聖靈的能力被稱義、被造為無瑕——正如蒙福的保羅時而說：祂在靈裡被稱義（提摩太前書三16），時而說：祂藉永遠的靈將自己無瑕地獻與神（希伯來書九14）——祂（神）便照人的定律使祂死了，卻因祂已藉聖靈的能力被造為不能犯罪的，就叫祂從死裡復活，並立祂於更美的生命中：使祂在魂的思念上不變，又在肉身上不朽壞、不能消散。

1:653

In supra scripto quadragesimo secundo capitulo dicitur Christum iustificatum et inmaculatum factum esse uirtute spiritus sancti et adicitur \'mori quidem eum fecit secundum legem hominum, utpote autem impeccabilem uirtute sancti spiritus factum resuscitauit de mortuis\': quibus uerbis sic separatus a uerbo deo insinuatur homo, ut sancti spiritus uirtute inmaculatus et impeccabilis quasi aliquis iustus homo asseratur effectus. qui ergo haec ita sapit docet credit aut praedicat, anathema sit. . Capitulum XLIII. Deo autem gratias, qui nobis dedit uictoriam per dominum nostrum Iesum Christum:

In the aforesaid forty-second chapter it is said that Christ was justified and made immaculate by the power of the Holy Spirit, and it is added: 'he indeed caused him to die according to the law of men, but, inasmuch as he had been made impeccable by the power of the Holy Spirit, he raised him from the dead': by which words the man is so introduced as separated from God the Word, that by the power of the Holy Spirit he is asserted to have been made immaculate and impeccable, as though some righteous man. Whoever therefore thus thinks, teaches, believes, or preaches, let him be anathema. Chapter 43. But thanks be to God, who has given us the victory through our Lord Jesus Christ (1 Cor 15:57):

在上文所述第四十二章，說基督是藉聖靈的能力被稱義、被造為無瑕，又補充說：『祂確是照人的定律使祂死了，卻因祂已藉聖靈的能力被造為不能犯罪的，就叫祂從死裡復活』：藉這些話，那人被引入為與作為神的道相分離者，以致被斷定為藉聖靈的能力被造為無瑕、不能犯罪，彷彿某個義人一般。所以，凡如此思想、教導、相信或宣講的人，該受絕罰。第四十三章。感謝神，使我們藉著我們的主耶穌基督得勝（哥林多前書十五57）：

1:654

istorum causam fuisse nobis dicens deum, qui contra omnes aduersarios nobis dedit uictoriam siue mortis siue peccati siue cuiuscumque hinc nascendi mali, qui dominum nostrum legum Christum pro nobis hominem sumens et ipsum per resurrectionem de mortuis ad meliorem transtulit finem et in dextera sua sedere fecit et nobis ad eum donauit communionem. In supra scripto quadragesimo tertio capitulo exponendo uerba apostoli Pauli, quibus dicit: deo autem gratias, qui dedit nobis uictoriam per dominum nostrum Iesum Christum, post plura subiungitur nostrum nostrum legum Christum pro nobis hominem sumens et ipsum per resurrectionem de mortuis ad meliorem transtulit finem):

saying that God was for us the cause of these things, who against all adversaries gave us the victory, whether of death or of sin or of whatever evil arising therefrom — who, taking our Lord Jesus Christ as a man for us, both transferred him through the resurrection from the dead to a better end, and made him sit at his right hand, and granted us communion with him. In the aforesaid forty-third chapter, in expounding the words of the Apostle Paul, in which he says: 'but thanks be to God, who has given us the victory through our Lord Jesus Christ', after many things it is subjoined: 'taking our Lord Jesus Christ as a man for us, he transferred him through the resurrection from the dead to a better end':

說神為我們成了這些事的緣由，就是那位勝過一切仇敵、賜我們得勝的——無論是死亡的、罪的，或由此而生的任何惡的——祂取用我們的主耶穌基督作為那為我們的人，既藉復活把祂從死裡遷到更美的結局，又叫祂坐在自己的右邊，並將與祂的相通賜給我們。在上文所述第四十三章，講解使徒保羅的話——他在其中說：『感謝神，使我們藉著我們的主耶穌基督得勝』——之後，在許多話之後補充說：『祂取用我們的主耶穌基督作為那為我們的人，藉復活把祂從死裡遷到更美的結局』：

1:655

per quae iam quasi existens homo a deo uerbo significatur adsumptus, ut duo fuisse uideantur et alter alteri praestitisse. quod qui ita sapit docet credit aut praedicat, anathema sit. Capitulum XLIIII. Cum ergo interrogent, hominis genetrix aut dei genetrix Maria, dicatur a nobis: utraque, unum quidem natura rei, alterum autem relatione; hominis enim genetrix natura, quia homo erat et in uentre Mariae, qui et processit inde; dei autem genetrix, quia deus erat in homine nato, non illum circumscriptus secundum naturam sed quod in eo erat adfectu uoluntatis.

by which words it is signified that, as if already existing as a man, he was assumed by God the Word, so that there seem to have been two, and the one to have bestowed something on the other. Whoever thus thinks, teaches, believes, or preaches, let him be anathema. Chapter 44. When therefore they ask whether Mary is called the mother of a man or the Mother of God, let it be said by us: both; the one indeed by the nature of the thing, the other by relation; for she is mother of a man by nature, because a man was in the womb of Mary, who also proceeded thence; but Mother of God, because God was in the man who was born — not circumscribed in that one according to nature, but because he was in him by the disposition of his will.

藉這些話便表明：那人彷彿已作為人而存在，才被作為神的道所取用，以致彷彿有兩位、且一位向另一位施予了甚麼。凡如此思想、教導、相信或宣講的人，該受絕罰。第四十四章。所以，當人問馬利亞當稱為人之母抑或神之母時，讓我們如此說：兩者皆是；一者是就事物的本性而言，另一者是就關係而言；因為就本性而言她是人之母，因為有一個人在馬利亞的腹中、且從那裡出來；而她是神之母，則因為神在那所生的人裡面——祂並未按本性被那人所限，乃是因祂以意志的傾向在那人裡面。

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Tn supra scripto quadragesimo quarto capitulo dicitur \'cum ergo interrogent, hominis genetrix aut dei genitrix Maria dicatur\' <et> quasi ex respondentis persona dicitur utraque dici et adiungitur 'unum quidem natura rei. alterum autem relatione* et additur \'hominis enim genitrix natura, quia homo erat et in uentre Mariae, qui et processit inde; dei autem genetrix, quia deus erat in homine nato\' et adicitur 'non illum circumscriptus secundum naturam sed quod in eo erat adfectu uoluntatis\': quae uerba item et nudum hominem Christum et duos filios beatae Mariae demonstrant.

In the aforesaid forty-fourth chapter it is said: 'when therefore they ask whether Mary is called the mother of a man or the Mother of God', and, as if from the person of one answering, it is said that she is called both, and it is added: 'the one indeed by the nature of the thing, the other by relation', and further: 'for she is mother of a man by nature, because a man was in the womb of Mary, who also proceeded thence; but Mother of God, because God was in the man who was born', and it is added: 'not circumscribed in that one according to nature, but because he was in him by the disposition of his will': which words likewise demonstrate both a bare man Christ and two sons of blessed Mary.

在上文所述第四十四章，說：『所以，當人問馬利亞當稱為人之母抑或神之母時』，並彷彿以應答者的身分說她被稱為兩者，又補充說：『一者是就事物的本性而言，另一者是就關係而言』，又說：『因為就本性而言她是人之母，因為有一個人在馬利亞的腹中、且從那裡出來；而她是神之母，則因為神在那所生的人裡面』，並補充說：『祂並未按本性被那人所限，乃是因祂以意志的傾向在那人裡面』：這些話同樣顯明基督僅僅是人、且顯明蒙福的馬利亞有兩個兒子。

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quod qui ita sapit docet credit aut praedicat et non deum uerbum, qui ante omnia saecula ex patre ineffabiliter natus est. eundem <ex> sancta uirgine Maria. sicut in primo capitulo diximus, per secundam natiuitatem suam incarnatum et natum unum in utraque natura inconfusa inseparabilique cognoscit, anathema sit. Capitulum XLV. Gratia filius, qui ex Maria est homo, natura autem deus uerbum. quod autem secundum gratiam, non natura, et quod secundum naturam, non gratia. non duo filii: sufficiat corpori, quod ex nobis est, secundum gratiam filiatio, gloria, inmortalitas, quia templum dei uerbi factum est;

Whoever thus thinks, teaches, believes, or preaches, and does not acknowledge God the Word — who before all ages was ineffably born of the Father — to be the same one who, of the holy Virgin Mary (as we said in the first chapter), was incarnate and born through his second nativity, one in each nature unconfused and inseparable, let him be anathema. Chapter 45. By grace he is a son, the man who is of Mary; but by nature God the Word. And that which is according to grace is not by nature, and that which is according to nature is not by grace. There are not two sons: let it suffice for the body, which is of us, to have sonship by grace, glory, immortality, because it has been made the temple of God the Word;

凡如此思想、教導、相信或宣講、而不承認作為神的道——就是那在萬世以前從父不可言喻地被生的一位——正是那同一位、照我們在第一章所說的、從聖童貞女馬利亞藉祂的第二次出生成了肉身而生、在兩性中合一、不相混、不可分割的一位的人，該受絕罰。第四十五章。那從馬利亞而出的人，按恩典是兒子；但作為神的道，則按本性是兒子。凡屬恩典的便不是屬本性，凡屬本性的便不是屬恩典。並沒有兩個兒子：那出於我們的身體，按恩典有為子的名分、有榮耀、有不朽，這就足夠了，因為它已被造為作為神的道的殿；

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non supra naturam eleuetur et deus uerbum pro debita a nobis gratiarum actione non iniurietur. et quae est iniuria?: componere eum cum corpore et putare indigere corporis ad perfectam filiationem. nec ipse deus uerbum uult se Dauid filium esse sed dominum, corpus autem hoc uocari Dauid filium non solum non inuidit sed et propter hoc adfuit.

let it not be exalted above its nature, and let not God the Word be wronged in the thanksgiving owed by us. And what is the wrong? To compound him with the body, and to think that he needs the body for perfect sonship. God the Word himself does not wish to be the son of David, but his Lord; but for this body to be called the son of David he not only did not begrudge, but even for this reason was present.

不要把它高抬過其本性，也不要在我們所當獻的感謝中虧負了作為神的道。這虧負是甚麼呢？就是把祂與身體混為一體，並以為祂需要身體才能有完全的為子名分。作為神的道自己並不願作大衛的兒子，乃願作大衛的主；但這身體被稱為大衛的兒子，祂不但毫不嫉忌，甚至正為此緣故而臨在。

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In supra scripto quadragesimo quinto capitulo dicitur, quia per gratiam sit filius dei, qui ex Maria natus est homo, natura autem deus uerbum, et quasi ratiocinatur dicendo 'quod gratia, non natura, et quod natura, non gratia\' et adiungitur (sufficiat corpori, quod ex nobis est, secundum gratiam filiatio et non supra naturam eleuetur et deus uerbum pro debita {a> nobis gratiarum actione non iniurietur\': quae uerba nudum hominem ex uirgine Maria significant, qui per gratiam appelletur filius dei. qui ergo haec ita sapit docet credit aut praedicat, anathema sit. Capitulum XLVI. Quando erit quaestio de natiuitatibus secundum naturam, nec Mariae filius deus uerbum existimetur:

In the aforesaid forty-fifth chapter it is said that the man who was born of Mary is Son of God by grace, but God the Word by nature, and he reasons, as it were, saying: 'that which is by grace is not by nature, and that which is by nature is not by grace', and it is added: 'let it suffice for the body, which is of us, to have sonship by grace, and let it not be exalted above nature, and let not God the Word be wronged in the thanksgiving owed by us': which words signify a bare man from the Virgin Mary, who is called Son of God by grace. Whoever therefore thus thinks, teaches, believes, or preaches, let him be anathema. Chapter 46. When there is a question of the nativities according to nature, let not God the Word be reckoned the son of Mary either:

在上文所述第四十五章，說那從馬利亞所生的人是憑恩典作神的兒子，但作為神的道則按本性是兒子，並彷彿加以推論說：『凡屬恩典的便不是屬本性，凡屬本性的便不是屬恩典』，又補充說：『那出於我們的身體，按恩典有為子的名分，這就足夠了，不要把它高抬過本性，也不要在我們所當獻的感謝中虧負了作為神的道』：這些話表示一個從童貞女馬利亞而出的僅僅是人者，是憑恩典被稱為神的兒子。所以，凡如此思想、教導、相信或宣講的人，該受絕罰。第四十六章。當涉及按本性的出生問題時，也不可把作為神的道當作馬利亞的兒子：

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mortalis enim mortalem generat secundum naturam et corpus simile sibi, et duas natiuitates deus uerbum non sustinuit, unam quidem ante saecula, alteram autem in posterioribus temporibus. In supra scripto quadragesimo sexto capitulo dicitur, ut Mariae filius deus uerbum non existimetur, adiciendo quia mortalis mortalem generat secundum naturam et corpus simile sibi: quae uerba et purum hominem de sancta uirgine Maria significant et duos filios introducunt. qui ergo haec ita sapit docet credit aut praedicat, anathema sit. Capitulum XLVII. Ergo iam cessabunt ab impudente pugna, desistent autem uana contentione erubescentes euidentiam praedictorum: plurimos enim dicit filios in gloriam ducentem.

for a mortal begets a mortal according to nature, and a body like itself, and God the Word did not undergo two nativities — one indeed before the ages, and the other in later times. In the aforesaid forty-sixth chapter it is said that God the Word should not be reckoned the son of Mary, by adding that a mortal begets a mortal according to nature and a body like itself: which words both signify a bare man from the holy Virgin Mary and introduce two sons. Whoever therefore thus thinks, teaches, believes, or preaches, let him be anathema. Chapter 47. Therefore now let them cease from their shameless struggle, and let them desist from their vain contention, blushing at the evidence of the aforesaid: for he says that he leads many sons into glory (Heb 2:10).

因為必死者按本性生出必死者、生出與自己相似的身體，而作為神的道並未承受兩次出生——一次確是在萬世之前，另一次卻在末後的時期。在上文所述第四十六章，說不可把作為神的道當作馬利亞的兒子，並補充說：必死者按本性生出必死者、生出與自己相似的身體：這些話既表示一個從聖童貞女馬利亞而出的僅僅是人者，又引入了兩個兒子。所以，凡如此思想、教導、相信或宣講的人，該受絕罰。第四十七章。所以，如今讓他們停止那無恥的爭鬥，讓他們羞於上述諸事的明證而止息那空洞的爭辯罷：因為他說，祂領許多兒子進入榮耀（希伯來書二10）。

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ecce igitur in filiationis ratione apostolus apparet adsumptum hominem ceteris connumerans, non secundum quod similiter illis filiationis particeps est, sed secundum quod similiter gratia filiationem adsumpsit deitate sola naturalem filiationem possidente. In supra scripto quadragesimo septimo capitulo id, quod dicit apostolus: qui multos filios in gloriam adduxerat, exponendo dicitur, quod adsumptum hominem ceteris connumeret sanctus apostolus, eo quod similiter gratiam filiationis acceperit sola deitate naturalem filiationem possidente: quae item uerba, sicut superius dictum est, duos introducunt filios dei, id est unum per gratiam, alterum per naturam.

Behold, therefore, in the account of sonship the Apostle appears to number the assumed man among the rest — not inasmuch as he is a partaker of sonship in like manner with them, but inasmuch as he likewise received sonship by grace, the deity alone possessing natural sonship. In the aforesaid forty-seventh chapter, that which the Apostle says: 'who had led many sons into glory', is expounded by saying that the holy Apostle numbers the assumed man among the rest, in that he likewise received the grace of sonship, the deity alone possessing natural sonship: which words likewise, as was said above, introduce two sons of God, that is, one by grace, the other by nature.

所以看哪，在論為子名分的說法上，使徒似乎把那被取用的人與其餘的人同列——並非因祂與他們同樣有分於為子的名分，乃是因祂同樣憑恩典領受了為子的名分，唯獨神性擁有本性上的為子名分。在上文所述第四十七章，把使徒所說的『祂領許多兒子進入榮耀』加以講解，說聖使徒把那被取用的人與其餘的人同列，因祂同樣領受了為子名分的恩典，唯獨神性擁有本性上的為子名分：這些話同樣如前所述，引入了神的兩個兒子，即一個是憑恩典，另一個是憑本性。

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quod qui ita sapit docet credit aut praedicat, anathema sit. Capitulum XLVIII. Sed ad hoc dicunt, quod Iesus nomen saluatorem significat: \'saluator autem\' dicunt \'quomodo ille homo dicatur?\': obliti, quod Iesus dicebatur etiam et filius Naue et, quod mirandum est, quia non sic uocatus est fortuito in generatione sed transnominatus a Mose. certum autem est, quod non hoc imponere homini patiebatur, si diuinam naturam omnimodo significabat. ]n supra scripto quadragesimo octauo capitulo de nomine Iesu, quod saluatorem significet, argumentando negatur et dicitur, quia si saluator diuinam naturam significaret, numquam tale nomen homini imponeretur:

Whoever thus thinks, teaches, believes, or preaches, let him be anathema. Chapter 48. But to this they say that the name Jesus signifies Savior: 'But,' they say, 'how could that man be called Savior?' — forgetting that the son of Nun too was called Jesus, and, what is remarkable, that he was not so named by chance at his birth, but was renamed by Moses. And it is certain that Moses would not have allowed this to be imposed on a man, if it signified the divine nature in every way. In the aforesaid forty-eighth chapter, concerning the name of Jesus, that it signifies Savior, it is denied by argument, and it is said that if 'Savior' signified the divine nature, such a name would never be imposed on a man:

凡如此思想、教導、相信或宣講的人，該受絕罰。第四十八章。但對此他們說，耶穌這名意指救主：他們說：『但那人怎能被稱為救主呢？』——卻忘了嫩的兒子（約書亞）也曾被稱為耶穌，並且值得注意的是，他並非在出生時偶然被如此稱呼，乃是被摩西改名的。而可以確定，若這名全然指著神性，摩西斷不會容許把它加在一個人身上。在上文所述第四十八章，論到耶穌這名意指救主，卻藉論證加以否認，說若『救主』指著神性，這樣的名斷不會加在一個人身上：

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quibus uerbis absolute et purus homo Christus ostenditur et duae personae intelleguntur. quod qui ita sapit docet credit aut praedicat, anathema sit. Capitulum XLVIIII. Itaque non solum filium ipsum uocat a deo uerbo separans sed etiam secundum filiationis rationem connumerans ceteris participibus filiationis conuincitur, quoniam gratia et ipse particeps fuit filiationis, non naturaliter ex patre natus, habens tamen ad ceteros excellentiam, quia unitate ad ipsum filiationem possidet, quod ei firmiorem ipsius rei donat participationem.

by which words Christ is absolutely shown to be a bare man, and two persons are understood. Whoever thus thinks, teaches, believes, or preaches, let him be anathema. Chapter 49. And so he not only calls him son, separating him from God the Word, but also, numbering him according to the account of sonship among the other partakers of sonship, is convicted of teaching that he too was a partaker of sonship by grace, not naturally born of the Father — yet having an excellence over the rest, because by union he possesses sonship with him, which grants him a firmer participation in the thing itself.

藉這些話，基督被斷然顯為僅僅是人，且被理解為有兩個位格。凡如此思想、教導、相信或宣講的人，該受絕罰。第四十九章。如此，他不但稱祂為兒子、把祂與作為神的道分開，而且照為子名分的說法把祂與其餘有分於為子名分者同列，因而被證實其所教導的是：祂也是憑恩典有分於為子的名分，並非本性上從父所生——然而祂比其餘的人卓越，因為祂藉與那一位的聯合而擁有為子名分，這就使祂在此事本身上有更為穩固的分享。

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In supra scripto quadragesimo nono capitulo dicitur, quia Christus per gratiam particeps fuerit filiationis, habens tamen ad ceteros excellentiam, quod ei firmior ipsius rei dona(ta> sit participatio. quod qui ita sapit docet credit aut praedicat et non magis deus uerbum cum adsumpta carne . unus atque idem dominus Iesus Christus et uerus filius dei et idem ipse uerus filius hominis intellegitur et creditur, anathema sit. Capitulum L. Homo Iesus similiter omnibus hominibus, nihil differens connaturalibus hominibus quam quae ipsi gratia dedit; gratia autem data naturam non inmutat sed post mortis destructionem donauit ei deus nomen supra omne nomen.

In the aforesaid forty-ninth chapter it is said that Christ was a partaker of sonship by grace, yet having an excellence over the rest, in that a firmer participation in the thing itself was granted to him. Whoever thus thinks, teaches, believes, or preaches, and does not rather understand and believe that God the Word, with the assumed flesh, is one and the same Lord Jesus Christ — both true Son of God and the very same true Son of Man — let him be anathema. Chapter 50. The man Jesus is like all men, in nothing differing from his fellow men of the same nature except in what grace itself gave him; but grace, once given, does not change the nature — rather, after the destruction of death, God gave him a name above every name (Phil 2:9).

在上文所述第四十九章，說基督是憑恩典有分於為子的名分，然而比其餘的人卓越，因祂被賜予在此事本身上更為穩固的分享。凡如此思想、教導、相信或宣講、而不寧願明白且相信作為神的道與所取用的肉身乃是同一位主耶穌基督——既是真神的兒子，又是那同一位真人子的人，該受絕罰。第五十章。人耶穌與眾人相似，除了恩典本身所賜給祂的以外，與同性同類的人毫無分別；而恩典一經賜下，並不改變本性——反倒是在死亡被毀之後，神賜給祂那超乎萬名之上的名（腓立比書二9）。

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In supra scripto quinquagesimo capitulo dicitur, quod homo Iesus nihil differat omnibus connaturalibus hominibus, nisi quod ei gratia dedit: quae uerba dominum nostrum Iesum Christum uelut unum de iustis hominibus faciunt aestimari, qui non deitate sua excelsus intellegatur sed gratia aliquid amplius quam ceteri homines asseratur adeptus. quod si quis ita sapit docet credit aut praedicat, anathema sit. Capitulum LI. Sed mei fratres, qui eiusdem mihi matris sunt filii, dicunt mihi \'non separa hominem et deum sed unum eundemque dic\'. hominem dicens connaturalem mihi dico; deum si dicam, connaturalem deo dico: quomodo homo et deus unum est?

In the aforesaid fiftieth chapter it is said that the man Jesus in nothing differs from all his fellow men of the same nature, except in what grace gave him: which words cause our Lord Jesus Christ to be reckoned as one of the righteous men, who is understood as exalted not by his own deity, but is asserted to have obtained by grace something more than other men. If anyone thus thinks, teaches, believes, or preaches, let him be anathema. Chapter 51. But my brethren, who are sons of the same mother as I, say to me: 'do not separate the man and God, but call him one and the same.' When I say man, I say one of the same nature as myself; if I say God, I say one of the same nature as God: how are man and God one?

在上文所述第五十章，說人耶穌除了恩典所賜給祂的以外，與同性同類的眾人毫無分別：這些話使我們的主耶穌基督被視為義人中的一個，被理解為並非因自己的神性而崇高，乃被斷定為憑恩典得著了比其他人多一些的東西。凡如此思想、教導、相信或宣講的人，該受絕罰。第五十一章。但我的弟兄們，就是與我同母所生的，對我說：『不要把人與神分開，乃要稱祂為同一位。』我說「人」時，是指與我同性者；我若說「神」，是指與神同性者：那麼人與神怎能是一呢？

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numquid una natura hominis et dei, domini et serui, factoris et facturae? homo homini consubstantialis est, deus autem deo consubstantialis est: quomodo igitur homo et deus unus per unitatem esse potest? qui saluificat et qui saluificatur? qui ante saecula est et qui ex Maria apparuit? In supra scripto quinquagesimo primo capitulo negatur, quod unus idemque dici possit deus et homo, dicendo \'quomodo homo et deus unus per unitatem esse potest? qui saluificat et qui saluificatur? qui ante saecula est et qui ex Maria apparuit?* quae uerba duas introducunt in Christo personas. si quis igitur ita sapit docet credit aut praedicat, anathema sit. Capitulum LII. Bene intulit:

Is there one nature of man and of God, of Lord and of servant, of maker and of thing made? A man is consubstantial with a man, but God is consubstantial with God: how then can man and God be one by unity? He who saves and he who is saved? He who is before the ages and he who appeared from Mary? In the aforesaid fifty-first chapter it is denied that God and man can be called one and the same, by saying: 'how can man and God be one by unity? He who saves and he who is saved? He who is before the ages and he who appeared from Mary?' — which words introduce two persons in Christ. If anyone therefore thus thinks, teaches, believes, or preaches, let him be anathema. Chapter 52. Well did he add:

人與神、主與僕、造者與受造之物，難道有同一本性嗎？人與人同性同體，神與神同性同體：那麼人與神怎能藉合一而成為一呢？那施行拯救的與那被拯救的？那在萬世之先的與那從馬利亞顯現的？在上文所述第五十一章，否認神與人可被稱為同一位，說：『人與神怎能藉合一而成為一呢？那施行拯救的與那被拯救的？那在萬世之先的與那從馬利亞顯現的？』——這些話在基督裡引入了兩個位格。所以，凡如此思想、教導、相信或宣講的人，該受絕罰。第五十二章。他補充得好：

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namque ego homo sum, ut dicat \'nihil mirandum, si hoc potes, cum sis homo accipiens a deo: quoniam et ego, cum hoc sim, accipio oboedientes semel habens iubendi potestatem propter datoris indulgentiam’. Capitulum LIII. \'Quapropter nec incongruum est et te accepta ista a deo potestate uerbo solo iubentem abigere passiones\'. nec enim tamquam filio dei et ante uniuersam creaturam existenti et creatori eorum, quae sunt, accessit centurio. In supra scripto quinquagesimo secundo et quinquagesimo tertio capitulo dicitur, quia Christo dixerit centurio \'nihil mirandum. si hoc potes. cum sis homo accipiens a deo:

'for I too am a man' (Luke 7:8) — as if to say: 'it is no wonder if you can do this, since you are a man receiving from God: for I too, though I am but this, have men who obey me, having once received the power of commanding through the indulgence of the giver.' Chapter 53. 'Wherefore it is not incongruous that you too, having received this power from God, should drive away sufferings by a word of command alone.' For the centurion did not approach Christ as the Son of God, existing before the whole creation and the creator of the things that are. In the aforesaid fifty-second and fifty-third chapters it is said that the centurion said to Christ: 'it is no wonder, if you can do this, since you are a man receiving from God:

『因為我也是人』（路加福音七8）——彷彿是說：『你若能行這事，並不希奇，因你是一個從神有所領受的人：因為我雖不過如此，也有人聽從我，一旦藉那賜予者的寬容領受了發令的權柄便是如此。』第五十三章。『因此，你既從神領受了這權柄、只憑一句命令便驅退諸苦難，也就毫不相悖了。』因為那百夫長並非把基督當作那在全受造界之先便存在、且是萬有之創造者的神的兒子來就近的。在上文所述第五十二與第五十三章，說那百夫長對基督說：『你若能行這事，並不希奇，因你是一個從神有所領受的人：

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quoniam et ego, cum hoc sim, accipio oboedientes semel habens iubendi potestatem propter datoris indulgentiam\'. et quamuis ex eo, quod sequitur, centurionem non tamquam filium dei adisse, qui uniuersam condiderit creaturam. uideatur quidem ipse confiteri eum esse filium dei et creaturae totius opificem, tamen, quia nec de centurionis intellectu bene existimauit, cuius fidem dominus non laudaret dicendo: non inueni tantam fidem in Israel, nisi sciret eum intellexisse, quia deus est, et ex superioribus capitulis in aliis dictis, cum non per unitatem subsistentiae sed per gratiam dicitur Christus esse filius dei, et ex eo purus homo Christus uidetur induci.

for I too, though I am but this, have men who obey me, having once received the power of commanding through the indulgence of the giver.' And although, from what follows — that the centurion did not approach Christ as the Son of God who founded the whole creation — the author himself may seem to confess that Christ is the Son of God and the maker of the whole creation, nevertheless, because he did not think rightly even about the centurion's understanding — whose faith the Lord would not have praised by saying: 'I have not found so great a faith in Israel' (Matt 8:10), unless he had known that the centurion had understood that Christ is God — and from the higher chapters in other statements, where Christ is said to be Son of God not by unity of subsistence but by grace, from this too Christ appears to be brought in as a bare man,

因為我雖不過如此，也有人聽從我，一旦藉那賜予者的寬容領受了發令的權柄便是如此。』雖然從隨後的話——即那百夫長並非把基督當作那創立全受造界的神的兒子來就近的——來看，作者自己似乎承認基督是神的兒子、是全受造界的造作者，然而，因為他連對那百夫長的悟性也未曾正確估量——那百夫長的信心，若非主知道他已明白基督是神，主斷不會藉說『這麼大的信心，就是在以色列中我也沒有遇見過』（馬太福音八10）來稱讚它——又從上面各章在別處的說法中，基督被說成並非藉位格性存在的合一、乃是憑恩典而為神的兒子，由此基督也顯得被引為僅僅是人，

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qui pro merito suo acciperet per datoris indulgentiam potestatem. si quis ergo haec ita sapit docet credit aut praedicat, anathema sit. Capitulum LIIII. Consonantia et apostolus dicit: et manifeste magnum est pietatis mysterium: qui manifestatus est in carne, iustificatus est in spiritu, iustificatum esse in spiritu dicens ipsum, siue quod ante baptismum cum subtilitate competente legem custodiuit siue quod etiam post illud gratiae conuersationem cooperatione spiritus cum magna compleuit subtilitate. In supra scripto quinquagesimo quarto capitulo id, quod apostolus dicit:

who for his own merit received power through the indulgence of the giver. If anyone therefore thus thinks, teaches, believes, or preaches, let him be anathema. Chapter 54. In agreement the Apostle too says: 'and manifestly great is the mystery of godliness: who was manifested in the flesh, justified in the Spirit' (1 Tim 3:16) — saying that he himself was justified in the Spirit, either because before his baptism he kept the law with fitting exactness, or because even after it he fulfilled the manner of life of grace, by the cooperation of the Spirit, with great exactness. In the aforesaid fifty-fourth chapter, that which the Apostle says:

就是那位為自己的功勞、藉那賜予者的寬容而領受權柄的人。所以，凡如此思想、教導、相信或宣講的人，該受絕罰。第五十四章。使徒也相合地說：『大哉，敬虔的奧祕，明明是大的：就是那在肉身顯現、在靈裡被稱義的』（提摩太前書三16）——他說祂自己在靈裡被稱義，或因祂在受洗以先以相稱的精細謹守了律法，或因祂在受洗以後也藉靈的協同、以極大的精細成全了恩典的生活方式。在上文所述第五十四章，把使徒所說的話：

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quod manifestatum est in carne, iustificatum est in spiritu, Christus iustificatus esse asseritur, siue quod ante baptismum cum subtilitate competenti legem custodierit siue quod etiam post illud gratiae conuersationem cooperatione spiritus cum magna subtilitate compleuerit: quae uerba quia item purum hominem Christum iustificatione eguisse demonstrant, si quis ita sapit docet credit aut praedicat et non magis ipsum ut uere deum consubstantialem patri et spiritui sancto iustificare impios per fidem credit, anathema sit. Capitolum LV.

'that which was manifested in the flesh was justified in the Spirit', Christ is asserted to have been justified, either because before his baptism he kept the law with fitting exactness, or because even after it he fulfilled the manner of life of grace, by the cooperation of the Spirit, with great exactness: because these words likewise demonstrate that Christ, a bare man, needed justification, if anyone thus thinks, teaches, believes, or preaches, and does not rather believe that he himself, as truly God consubstantial with the Father and the Holy Spirit, justifies the impious through faith, let him be anathema. Chapter 55.

『那在肉身顯現的、在靈裡被稱義』，斷定基督是被稱義的，或因祂在受洗以先以相稱的精細謹守了律法，或因祂在受洗以後也藉靈的協同、以極大的精細成全了恩典的生活方式：因為這些話同樣顯明基督僅僅是人、需要被稱義，凡如此思想、教導、相信或宣講、而不寧願相信祂自己乃是真神、與父並聖靈同性同體、藉信使不敬虔的人得稱義的人，該受絕罰。第五十五章。

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Idem hoc dicimus iuste et de domino, quod deus uerbum sciens eius uirtutem et secundum praescientiam statim in ipso initio complasmationis inhabitare bene uoluit et uniens eum sibi affectu uoluntatis maiorem quandam praestabat ei gratiam, utpote gratia, quae in eum est, in omnes homines diuidenda: unde et circa bona uoluntatem integram ei custodiebat.

This same thing we say justly also concerning the Lord: that God the Word, knowing his virtue and, according to foreknowledge, was pleased to dwell in him at the very beginning of his formation, and, uniting him to himself by the disposition of his will, bestowed on him a certain greater grace — inasmuch as the grace which is in him was to be distributed among all men: whence he also preserved in him an upright will toward good things.

這同樣的事，我們也可公正地論到主：即作為神的道，既知道祂的美德，並照祂的預知，就樂意在祂受造成形之初便住在祂裡面，又以意志的傾向把祂與自己聯合，賜給祂某種更大的恩典——因為那在祂裡面的恩典是要分給眾人的：因此祂也在祂裡面保守一個朝向良善之事的正直意志。

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non enim hoc dicemus, quod ille homo uoluntatem habebat nullam sed quod uolebat quidem bonum, magis autem ei uoluntarie plurimum aderat et boni desiderium et contrarii odium, conseruabatur uero a diuina gratia illi uoluntas integra ab initio deo, qualis erit, subtiliter sciente, qui et ad confirmandum eum magnam illi cooperationem habitatione sua praestabat pro omnium nostrum salute. unde nec iniustum dicat aliquis esse, quod praeter omnes praecipuum aliquid datum est illi homini, qui a domino adsumptus est.

For we shall not say that that man had no will, but that he indeed willed the good — and moreover both the desire of good and the hatred of its contrary were most abundantly present in him of his own will; but his upright will was preserved by the divine grace, God knowing subtly from the beginning what sort of will it would be, who also, to strengthen him, bestowed on him a great cooperation by his indwelling, for the salvation of us all. Whence let no one say it to be unjust that something special beyond all others was given to that man who was assumed by the Lord.

因為我們並不是說那人沒有意志，乃是說祂確實願意良善——並且良善的渴慕與對其相反之事的恨惡，都極其豐盛地出於祂自己的意志而存在祂裡面；然而祂正直的意志乃是被神的恩典所保守，因為神從起初便精微地知道那意志將是何等的意志，祂又為堅固祂、藉自己的內住賜給祂極大的協同，為使我們眾人得救。因此，願無人說：那被主所取用的人得著超乎眾人之上某種特殊的東西是不公義的。

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In supra scripto quinquagesimo quinto capitulo dicitur, quia deus uerbum secundum praescientiam sciens hominis Christi uirtutem initio complasmationis statim in ipso inhabitare bene uoluerit et uniens eum sibi affectu uoluntatis maiorem quandam praestabat ei gratiam: ex quibus uerbis et ex aliis, quae sequuntur, duae euidenter iudicantur esse personae et quia filius dei in filio hominis per affectum et gratiam et relationem habitare uideatur. si quis ergo haec ita sapit docet credit aut praedicat et non unum eundemque Christum in duabus perfectis et indiuisis inconfusisque agnoscit et credit esse naturis, anathema sit. Capitulum LVI.

In the aforesaid fifty-fifth chapter it is said that God the Word, according to foreknowledge knowing the virtue of the man Christ, was pleased to dwell in him at once from the beginning of his formation, and, uniting him to himself by the disposition of his will, bestowed on him a certain greater grace: from which words, and from others that follow, two persons are evidently judged to exist, and the Son of God is seen to dwell in the Son of Man through disposition and grace and relation. If anyone therefore thus thinks, teaches, believes, or preaches, and does not acknowledge and believe one and the same Christ to be in two perfect natures, undivided and unconfused, let him be anathema. Chapter 56.

在上文所述第五十五章，說作為神的道照預知知道人基督的美德，就樂意在祂受造成形之初立即住在祂裡面，又以意志的傾向把祂與自己聯合、賜給祂某種更大的恩典：從這些話並隨後其他的話中，明顯地判定有兩個位格存在，並且神的兒子似乎是藉傾向、恩典與關係而住在人子裡面。所以，凡如此思想、教導、相信或宣講、而不承認且相信同一位基督乃是在兩個完全、不可分割、不相混的本性中的人，該受絕罰。第五十六章。

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Nam rationalis quidem proprium est discretio bonorum et malorum. cum uero non essent contraria, non erat ei possibile aliquid discernere. primum igitur in his, quae creata sunt, magnam contrarietatem fecit. In supra scripto quinquagesimo sexto capitulo dicitur rationalis proprium esse discretionem bonorum et malorum et post pauca sequitur \'primum igitur in his, quae creata sunt, magnam contrarietatem fecit\': quae uerba si ea intentione dicantur, ut etiam mali natura sicut et boni introducatur, anathema sit. Capitulum LVII.

For it is proper to the rational being to discern good and evil; but when there were no contraries, it was not possible for it to discern anything. First, therefore, in the things that were created, he made a great contrariety. In the aforesaid fifty-sixth chapter it is said that it is proper to the rational being to discern good and evil, and after a few words it follows: 'first, therefore, in the things that were created, he made a great contrariety': which words, if they are said with this intent, that a nature of evil as well as of good be introduced, let it be anathema. Chapter 57.

因為分辨善惡乃是有理性者所固有的；但當沒有相反之物時，理性者便不可能分辨甚麼。所以，祂首先在所受造的萬物中造成了極大的相對性。在上文所述第五十六章，說分辨善惡乃是有理性者所固有的，過了幾句便接著說：『所以，祂首先在所受造的萬物中造成了極大的相對性』：這些話若是以此意圖而說，即要引入惡的本性一如善的本性，就當受絕罰。第五十七章。

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Quoniam autem non obaudiuit Adam, deinde subditus est morti et factum est hoc propter inoboedientiam, quod et citra (in> oboedientiam propter utilitatem nostram a creatore factum est: edocti sumus omnes peccatum. In supra scripto quinquagesimo septimo capitulo dicitur, quia etsi non fuisset Adam inoboediens, tamen propter utilitatem hominum a creatore factum esse et edoctos nos esse peccatum: quod absit, ut catholica fides credat, a deo nos, ut peccatores efficeremur, doceri potuisse peccatum.

Now because Adam did not obey, he was thereupon made subject to death; and this came about because of his disobedience — which even apart from disobedience would have been brought about by the Creator for our benefit: we have all been taught sin. In the aforesaid fifty-seventh chapter it is said that, even if Adam had not been disobedient, nevertheless death would have been brought about by the Creator for the benefit of men, and that we were taught sin: which God forbid that the Catholic faith should believe — that sin could have been taught us by God, so that we might be made sinners.

如今因為亞當沒有順服，他便隨即被交付於死；這乃是因他的不順服而發生的——而這事即使不藉不順服，也會由造物主為我們的益處而促成：我們眾人都被教導了罪。在上文所述第五十七章，說縱使亞當未曾不順服，死仍會由造物主為人類的益處而促成，且說我們被教導了罪：斷不可讓大公信仰如此相信——以為罪可以由神教導我們，好使我們被造為罪人。

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si quis ergo haec ita sapit docet credit aut praedicat et non magis prohibente deo primi hominis culpa introductum fatetur esse peccatum et iusto dei iudicio eum atque eius progeniem propter inoboedientiam suam mortis subisse supplicium, anathema sit. Capitulum LVIII.

If anyone therefore thus thinks, teaches, believes, or preaches, and does not rather confess that, God forbidding it, sin was introduced by the fault of the first man, and that by the just judgment of God he and his offspring underwent the punishment of death because of his disobedience, let him be anathema. Chapter 58.

所以，凡如此思想、教導、相信或宣講、而不寧願承認：儘管神加以禁止，罪仍是藉頭一個人的過犯而被引入，且按神公義的審判、因他的不順服，他與他的後裔都承受了死的刑罰的人，該受絕罰。第五十八章。

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Nec igitur mortem non sponte et praeter iudicium suam intulit hominibus neque peccato aditum ad nullam utilitatem dedit (nec enim hoc fieri nolens non poterat), sed quoniam sciebat utile esse nobis, magis autem omnibus rationabilibus, prius quidem malorum et deteriorum fieri aditum, postea autem deleri quidem haec, introduci autem meliora, ideo in duos status diuisit deus creaturam, praesentem et futurum, in illo quidem ad inmortalitatem et immutabilitatem omnia ducturus, in praesenti uero creatura in mortem et mutabilitatem interim nos dimittens. nam si quidem statim ab initio inmortales nos fecerit et inmutabiles, nullam differentiam ad inrationabilia haberemus, proprium nescientes bonum:

Therefore he did not bring death upon men involuntarily and apart from his own judgment, nor did he give sin an entrance to no purpose (for he was not unable to prevent this happening, had he been unwilling), but because he knew it to be useful for us — and rather for all rational beings — that an entrance for evils and worse things should first come to be, but that afterwards these should be abolished and better things introduced: therefore God divided the creation into two states, the present and the future, in the latter about to lead all things to immortality and immutability, but in the present creation meanwhile leaving us in death and mutability. For if indeed he had made us immortal and immutable at once from the beginning, we would have had no difference from irrational beings, not knowing our proper good:

所以，祂並非不情願、越過自己的判斷而把死加給人，也非毫無用處地給罪開了門路（因祂若不願意，並非不能阻止此事發生），乃是因祂知道這對我們有益——尤其對一切有理性者有益——即先讓諸惡與更壞之事有進入的門路，然後這些便被消除，而更美之事被引入：因此神把受造界分為兩種狀態，即現今的與將來的，在後者中祂將要領萬物歸於不死與不變，而在現今的受造界中卻暫時把我們留於死亡與可變之中。因為，倘若祂從起初便立刻造我們為不死、不變的，我們就與無理性者毫無分別，不認識自己固有的良善：

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ignorantes enim mutabilitatem inmutabilitatis ignorabamus bonum, nescientes mortem immortalitatis lucrum nesciebamus, ignorantes corruptionem non laudabamus incorruptionem, nescientes passionum grauamen impassibilitatem non mirabamur; compendiose dicere, ne longum sermonem faciam: nescientes malorum experimentum bonorum illorum non poteramus scientiam mereri. In supra scripto quinquagesimo octauo capitulo dicitur ideo deum dedisse peccato aditum, quia utile hoc sciebat esse nobis.

for, being ignorant of mutability, we would have been ignorant of the good of immutability; not knowing death, we would not have known the gain of immortality; being ignorant of corruption, we would not have praised incorruption; not knowing the burden of sufferings, we would not have marveled at impassibility; to say it briefly, that I may not make a long discourse: not knowing the experience of evils, we could not have merited the knowledge of those good things. In the aforesaid fifty-eighth chapter it is said that God gave sin an entrance for this reason, because he knew this to be useful for us.

因為我們若不知可變性，便會不識不變性的美好；若不知死亡，便不曉得不朽的益處；若不知朽壞，便不會稱頌不朽壞；若不知諸苦的重擔，便不會驚歎於無受苦性；簡言之，免我長篇大論：我們若不曾經歷諸惡，便不能配得那些美善之事的知識。在上文所述第五十八章，說神正是為此緣故給罪開了門路，因祂知道這對我們有益。

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magis autem omnibus rationabilibus, ut prius uidelicet malis et deterioribus rebus fieret aditus, postea autem his deletis introduci meliora, et adicitur, quia si statim ab initio inmortales nos fecisset et inmutabiles, nullam differentiam ad inrationabilia haberemus proprium nescientes bonum: quibus uerbis primum contra regulam fidei deus asseritur tamquam nobis utile introduxisse peccatum; secundo, cum omnia rationabilia conplectitur, hoc et de angelis et de uniuersa caelesti militia, quae ratione est praedita, facit intellegi;

But even more against all reason it is asserted that an entrance was first made, as it were, for evil and baser things, and that afterwards, once these were done away with, better things were brought in; and it is further added that, if from the very beginning He had made us immortal and unchangeable, we should have had no distinction from irrational creatures, being ignorant of our own proper good. By these words, in the first place, contrary to the rule of faith, God is alleged to have introduced sin as though it were useful to us; in the second place, since the author embraces all rational beings, he makes this be understood also of the angels and of the whole heavenly host, which is endowed with reason;

然而，這更是違背一切理性，竟斷言彷彿先為邪惡與較卑劣之事開了門路，而後這些被除去之後，方引進較美好之事；並且又加上說：若從一開始祂便造我們為不死且不變，我們便與無理性之物毫無分別，因為我們不認識自己本有的善。憑這些話，首先，違背信德的準則，竟斷言神引進了罪，彷彿罪對我們有益；其次，既然作者將一切有理性者都包括在內，他也使人如此理解眾天使以及整個具有理性的天上軍旅；

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tertio, quia illud, quod diabolus ad decipiendum primis hominibus persuasit, scilicet quia, si de ligno prohibito manducarent, fierent sicut dii scientes bonum et malum, beneficii loco asseritur profuisse. quae si quis ita sapit docet credit aut praedicat, anathema sit. Capitulum LIX. Necesse est autem omnia simul rationabilia, inuisibilia dico et nos ipsos, quibus mortale quidem est corpus, anima autem per omnia eiusdem generis inuisibilibus et rationabilibus substantiis, hic quidem praesentem mutabilitatem pati, ut optimam erudiamur doctrinam religiositatis et ad beniuolentiam constituamur.

in the third place, that which the devil suggested to the first human beings in order to deceive them, namely that, if they should eat of the forbidden tree, they would become as gods knowing good and evil, is alleged to have profited them in the manner of a benefit. If anyone so thinks, teaches, believes, or preaches, let him be anathema. Chapter LIX. It is necessary that all rational beings together, I mean the invisible ones and ourselves, whose body indeed is mortal but whose soul is in all respects of the same kind as the invisible and rational substances, should here suffer the present mutability, so that we may be trained in the excellent doctrine of religion and be established in benevolence.

第三，魔鬼為欺騙始祖而慫恿他們的那事，即：他們若吃了禁樹的果子，就要如神一般能知善惡，竟被斷言彷彿以恩惠之形式對他們有益。若有人如此思想、教導、相信或宣講，該受咒詛（anathema）。第五十九章。必然的是，一切有理性者一同——我是說那些不可見者以及我們自己，我們的身體固然是必死的，但靈魂在各方面與那些不可見且有理性的實體同屬一類——都要在此處承受目前的可變性，好使我們在敬虔那至美的道理上受教，並得以立定於仁愛。

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In supra scripto quinquagesimo nono capitulo dicitur (necesse est omnia simul rationabilia, inuisibilia et nos ipsos, quibus mortale quidem est corpus, anima autem per omnia eiusdem generis inuisibilibus et rationabilibus substantiis, hic quidem praesentem mutabilitatem pati, ut optimam erudiamur doctrinam religiositatis et ad beniuolentiam constituamur>: quibus uerbis si et angeli lucis et uniuersae caelestes inuisibilesque uirtutes sic mutabilitati hactenus subiacere sicut humanae animae asseruntur, anathema sit. Capitnlum LX. Nam sciebat quidem, quod peccabunt (omnimodo, concedebat uero hoc fieri expedire eis cognoscens:

In the fifty-ninth chapter written above it is said: 'It is necessary that all rational beings together, the invisible ones and ourselves, whose body indeed is mortal but whose soul is in all respects of the same kind as the invisible and rational substances, should here suffer the present mutability, so that we may be trained in the excellent doctrine of religion and be established in benevolence.' By these words, if both the angels of light and all the heavenly and invisible powers are asserted to lie subject to mutability in the same measure as the human soul, let him be anathema. Chapter LX. For He knew indeed that they would sin (in every way), yet He allowed this to happen, knowing it to be expedient for them:

在上面所寫的第五十九章中說：「必然的是，一切有理性者一同，即那些不可見者以及我們自己，我們的身體固然是必死的，但靈魂在各方面與那些不可見且有理性的實體同屬一類，都要在此處承受目前的可變性，好使我們在敬虔那至美的道理上受教，並得以立定於仁愛。」憑這些話，若斷言光明的眾天使以及一切天上而不可見的能力，都如人的靈魂一樣同等地屈服於可變性，該受咒詛。第六十章。因為祂固然知道他們必要犯罪（在各方面），但祂知道這對他們有益，便容許此事發生：

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quoniam nec erat possibile eum, qui, cum fecerit non existentes, et tantorum quidem demonstrauerit dominos, tanta uero bona proposuerit, ut eis fruantur, non prohibere peccati aditum, si expedire e:s hoc cognosceret. sed enim non erat possibile nos aliter discere peccatum et passionum molestiam et deteriora et nostram infirmitatem in his demonstrandam ad ostendendam magnitudinem inmutabilitatis, quam postea nobis esset donaturus. nisi sic ab initio haec fuissent a deo dispensata, ut conlatione et experimento infinitorum illorum bonorum possemus scire magnitudinem: et huius gratia utpote profuturum nobis peccatum intrare dimittens magnum in eius bello auxilium inuenit.

since it was not possible that He who, when He had made things that did not exist, and had shown them to be lords of so great things, and had set before them so great goods for them to enjoy, should not forbid the entrance of sin, if He knew this to be expedient for them. But indeed it was not possible for us otherwise to learn sin and the trouble of the passions and baser things and our own infirmity to be shown in these, so as to display the greatness of that immutability which He would afterwards bestow upon us; unless from the beginning these things had been so ordered by God, that by comparison and experience we might be able to know the greatness of those infinite goods. And for this reason, permitting sin to enter as something that would profit us, He found in it a great help in His warfare.

因為那位既造了本不存在之物、又立他們為如此眾多之物的主宰、並在他們面前擺設如此豐盛的美善供他們享用的神，若祂知道這對他們有益，便不可能不禁止罪的進入。但實在的是，我們別無他法可以認識罪、認識情慾的煩擾與較卑劣之事、並在其中顯明我們自身的軟弱，以致得以彰顯那祂日後要賜給我們之不變性的偉大；除非從起初這些事就被神如此安排，好使我們藉著對照與體驗，能夠認識那些無限美善的偉大。並為此緣故，祂容許罪進入，視之為將對我們有益之物，竟在祂的爭戰中在罪裡尋得極大的助力。

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In supra scripto sexagesimo capitulo dicitur, quia deus sciens hominem peccaturum ideo peccare permiserit, quia hoc ei nouerat expedire, et propterea non prohibuisse peccati aditum, quia sic ab initio a deo fuerit dispensatum, ut conlatione et experimento infinitorum illorum bonorum possemus scire magnitudinem, et huius rei gratia utpote profuturum nobis peccatum intrare dimittens magnum in eiusdem peccati bello auxilium inuenerit homo: quae uerba quoniam aliena sunt a sensu scripturae diuinae, ut dicatur, quia peccatum a deo nobis pro utilitate introductum sit, si quis ita sapit docet credit aut praedicat, anathema sit. sancta enim catholica ecclesia hoc certum tenet et credit.

In the sixtieth chapter written above it is said that God, knowing that man would sin, therefore permitted him to sin, because He knew this to be expedient for him, and that He therefore did not forbid the entrance of sin, because it had been so ordered by God from the beginning, that by comparison and experience of those infinite goods we might be able to know their greatness, and that for this reason, permitting sin to enter as something that would profit us, man found in the warfare of that very sin a great help: which words, since they are foreign to the meaning of divine Scripture, namely that it should be said that sin was introduced to us by God for our benefit — if anyone so thinks, teaches, believes, or preaches, let him be anathema. For the holy catholic Church holds and believes this for certain:

在上面所寫的第六十章中說：神既知道人必犯罪，故此容許他犯罪，因祂知道這對他有益，故此並未禁止罪的進入，因為這乃是神從起初就如此安排的，好使我們藉著對照與體驗那些無限的美善，能夠認識其偉大，並為此緣故，祂容許罪進入，視之為將對我們有益之物，以致人在那罪本身的爭戰中尋得極大的助力：這些話既與神聖經之意旨相違背，即竟說罪是神為我們的益處而引進的——若有人如此思想、教導、相信或宣講，該受咒詛。因為神聖大公教會確實持守並相信這事：

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