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Roman Pontiffs

Papal Letters 1 part 21/50

Latin original · 40 verses · some words can be tapped for a gloss · long chapter, split into parts; this part covers 1:807–1:846 (2003 verses in all)

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1:807

Fraternitatis tuae litteris indicasti post epistolam decessori meo dirigendam inter nauigii suscipiendi moras, quas hiemis continuatae generabat asperitas, ordinationem nostram tibi omnipotentis dei beneficio nuntiatam et gratulatum te fraternitatis affectu. quia pontificatus mihi diuinitas indulsit officium. quod de sinceritate tua non sumus admirati; sic enim te nobis conloquii directi praesentauit adfectio, ut cum dilectionis tuae litteras relegerem, te uiderem. quapropter ipsa te, qua uidi, mente complectens postulo misericordiam diuinitatis, ut et in uobis quietis reparata gratia fructificet et deus omnipotens, qui mihi sacerdotii dedit donum, <con )cedat et meritum.

By the letter of Your Fraternity you indicated that, after the letter to be sent to my predecessor, amid the delays of taking ship which the harshness of a prolonged winter was causing, our ordination had been announced to you by the favor of Almighty God, and that you rejoiced with brotherly affection because the Divinity had granted me the office of the pontificate. At this we were not surprised regarding your sincerity; for the affection of the discourse you sent presented you to us in such a way that, as I read over the letters of your love, I seemed to see you. Wherefore, embracing you with that same mind by which I saw you, I entreat the mercy of the Divinity, that in you the grace of restored tranquillity may bear fruit, and that Almighty God, who gave me the gift of the priesthood, may grant also the merit thereof.

閣下藉來信告知：在那封應寄給我前任的書信之後，正當持續寒冬的嚴酷所造成的登船延誤之際，我們的祝聖已藉全能天主的恩惠傳報予你，而你以弟兄之情歡欣，因為神性賜予我教宗的職分。對於你的真誠，我們並不驚訝；因為你所寄言談中的深情，把你如此呈現於我們，以致當我重讀你愛心的來信時，彷彿看見了你。因此，我以那看見你時的同一心懷擁抱你，懇求神性的慈悲，使那已在你們中重獲的安寧之恩結出果實，並願那賜我司祭職恩賜的全能天主，也賜予其功德。

1:808

praeterea ad ea, quae Gaius atque Petrus fratres et coepiscopi nostri sed et Liberatus diaconus filius noster. ut apud nos agerent uerbo, a fraternitate tua sibi iniuncta dixerunt, congruum putauimus uerbo dare responsum, quod per legatos nostros, si domino placuerit, reddere non moramur. uniuersa praeterea, quae inimicorum peruersitas inuaserat, caritati tuae metropolitana iura reparantes hortamur, ut ea, quae tuo uel aliorum nomine rescripsimus, uniuersis debeas innotescere, metropolitani quippe auctoritate suffultus, ne quis se excusabiliter asserat ignorare, quod sedis apostolicae principalitas canonum consideratione perscripsit. Dat. V. Id. Septembr. post consulatum Paulini u. c.

Furthermore, to the matters which Gaius and Peter, our brothers and fellow bishops, and also Liberatus the deacon, our son, said had been enjoined upon them by Your Fraternity to treat with us by word of mouth, we have thought it fitting to give a reply by word, which, if it please the Lord, we do not delay to render through our legates. Moreover, restoring to Your Charity all the metropolitan rights which the perversity of enemies had seized, we exhort you that whatever we have written back in your name or that of others, you ought to make known to all; for, supported by the authority of a metropolitan, let no one plead in excuse that he is ignorant of what the primacy of the Apostolic See has prescribed by consideration of the canons. Given the fifth day before the Ides of September, after the consulship of Paulinus, a most illustrious man.

此外，關於我們的弟兄與同為主教的蓋約和伯多祿，以及我們的兒子執事利伯拉圖所說、閣下囑咐他們口頭與我們商議之事，我們認為宜以言語作答，若蒙主喜悅，我們不遲延藉我們的使節送達。再者，我們既將仇敵的乖謬所奪去的一切都主教權柄歸還閣下，便勸勉你：凡我們以你或他人名義覆函之事，你都當使眾人知曉；因為你既有都主教權威的支持，就不要讓任何人可推諉說不知宗座首席之權按教規考量所頒訂的事。頒於九月望日前第五日，於顯貴保利諾任執政之後。

1:809

(88.) AGAPITUS EPISCOPUS IUSTINIANO AUGUSTO. Licet de sacerdotii mei primitiis pietatis diuinae muneribus ad referendas essem gratias multipliciter obligatus, susceptis tamen, uenerabilis imperator, per Heraclium uenerabilem presbyterum filium nostrum uestrae serenitatis affatibus, quos aeterni fructus ubertate plenissimos destinastis, uotorum meorum sunt in domino gaudia geminata, quod adunatis felicitatis uestrae prouectibus tali mentis gloriosae proposito terrena uobis regna subicitis, ut simul caelestia conquiratis. cuius rei non sunt ambigua documenta, quando ita uestris, quae direxistis, oraculis catholicae professionis lumen inradiat, ut etiam beatis operibus enitescat.

(88.) BISHOP AGAPITUS TO JUSTINIAN AUGUSTUS. Although from the first-fruits of my priesthood I was manifoldly bound to render thanks for the gifts of the divine goodness, yet, venerable emperor, having received through Heraclius the venerable presbyter, our son, the addresses of Your Serenity, which you have sent most full of the richness of eternal fruit, the joys of my prayers are doubled in the Lord, because, with the advances of your felicity united, by so glorious a purpose of mind you subject earthly kingdoms to yourselves in such a way that you may at the same time acquire the heavenly ones. Of which thing there are no doubtful proofs, since in your oracles which you have sent the light of the Catholic profession so shines forth that it may glitter even in blessed works.

（八十八）主教亞加彼道致函查士丁尼奧古斯都。雖然自我司祭職的初獻起，我便多方蒙受神性良善之賜而負有稱謝之責，可敬的皇帝，然而在藉可敬的司鐸、我們的兒子赫拉克略，接到閣下陛下那些最充滿永恆果實之豐盛的諭示後，我禱願的喜樂在主內加倍了；因為你們既將自己福祉的進展合一，便以如此光榮的心志，如此地使地上諸國臣服於你們，好使你們同時獲得天上的國度。此事並無可疑的憑據，因為在你們所頒的諭示中，公教信仰宣認之光如此顯耀，以致連在美善的行為中也熠熠生輝。

1:810

siquidem illa est in deo nostro plena et firma credulitas, quam spiritalium simul fructuum commendat ubertas, sicut uas electionis adnuntiat dicens: in Christo Iesu neque circumcisio aliquid ualet neque praeputium sed fides, quae per dilectionem operatur. quod enim maius fidei uestrae poterit opus existere, quam quod tantis apostolicam sedem caritatis et munificentiae titulis eleuastis, ut ipsa etiam desideria sperantium transiretis?

For that is full and firm belief in our God which the richness of spiritual fruits at the same time commends, as the Vessel of Election declares, saying: In Christ Jesus neither circumcision avails anything nor uncircumcision, but faith which works through love. For what greater work of your faith could there be than that you have exalted the Apostolic See with such titles of charity and munificence that you have surpassed even the very desires of those who hoped?

因為那對我們的天主充實而堅定的信念，正是屬靈果實的豐盛所同時稱許的，如揀選的器皿所宣告的：在基督耶穌內，受割損或不受割損都無濟於事，唯有藉愛德而運作的信德才算數。因為還有什麼比這更大的信德之功，就是你們以如此愛心與慷慨的名銜擢升了宗座，以致你們竟超越了那些懷抱盼望者的心願本身？

1:811

et quidem hoc in uobis olim, sicut ego quoque probaui, per dei gratiam semper floruit institutum, ut possibilitatis uestrae meritum quantitas ostenderet praestitorum et ad hos prouectus indeptae momenta potentiae tenderetis, ut benignitas uobis ingenita uota poscentium aut praeueniret aut uinceret. hinc est, quod usque ad principalis coronae fastigia et ultra nunc usque prosperis uestra tranquillitas successibus gloriatur nec umquam caelestibus fraudabitur adiumentis, quia scriptum est: diligentibus deum omnia cooperanturin bonum.

And indeed this practice, as I too have proved, has always flourished in you of old through the grace of God: that the greatness of your quantity of resources might display the merit of your bounties, and that you might strive toward those advances of the power you had attained in such a way that the kindness inborn in you might either forestall or surpass the prayers of those who ask. Hence it is that your tranquillity glories in prosperous successes even up to the summit of the sovereign crown and now beyond it, and will never be defrauded of heavenly aids, because it is written: To those who love God all things work together for good.

實在，正如我也已證實的，這作風藉天主的恩典自古以來便在你們身上常常興盛：使你們資源之多的宏大顯出你們慷慨施予的功德，並使你們如此致力於已獲權柄的種種進展，好讓你們天生的仁慈或先於、或超越懇求者的祈願。由此，你們的安寧以順遂的成就而誇耀，直達君王冠冕的頂峰，如今更超乎其上，且永不被剝奪天上的助佑，因為經上記著說：對愛天主的人，萬事都互相效力，叫他們得益處。

1:812

unde ego quoque piissima uestrae liber<al>itatis eloquia cum deuotione gratulantis ecclesiae, sicut praecepistis, diuinis scripta feci ministeriis adhaerere, ut supernae maiestatis optutibus indefessis semper precibus ingerantur et ad impetrandas uobis retributiones uestras sit commemoratio sempiterna. atque ideo, domine clementissime fili. obsequium salutationis uberrimae reuerenter exsoluens spiritalis uos sinibus caritatis amplector sperans, ut de mea deuotione, quantum in me est, in his, quae pro ecclesiasticae pacis unitate praecipitis. uos uobis potius, quae sunt catholica, promittatis iuxta hoc, quod dicit apostolus:

Wherefore I too, together with the devotion of a Church giving thanks, as you commanded, have caused the most pious utterances of Your Liberality to be attached to the divine ministries, so that they may be brought before the gaze of the supernal Majesty with unwearied prayers ever, and that there may be an everlasting remembrance for obtaining your recompenses for you. And therefore, most clement lord and son, reverently discharging the homage of the most abundant salutation, I embrace you in the bosom of spiritual charity, hoping that, out of my devotion, so far as is in me, in those things which you command for the unity of ecclesiastical peace, you may rather promise to yourselves the things that are Catholic, according to that which the Apostle says:

因此我也照你們所命，連同一個獻上感謝的教會的虔誠，使閣下寬厚仁慈的至虔言辭附著於神聖的職務中，好使它們藉不倦的祈禱永遠呈於至上尊威的目光之前，並使那為你們求取賞報的記念永遠長存。所以，至仁慈的主、我的兒子，我恭敬地獻上這至豐盛問候的敬禮，在屬靈愛德的懷抱中擁抱你們，盼望你們就我這方面的虔誠，在你們為教會和平之合一所命的事上，寧可向自己應許那些屬於公教的事，正如宗徒所言：

1:813

ita quod in me est, promptum est et uobis, nec in aliquo eorum, in quibus licite possumus oboedire, mansuetudinis uestrae nos adhortationibus credatis obsistere, quia, sicut gentium doctor asseruit, spem habeo crescente fide uestra in uobis magnificari secundum regulam nostram. et ideo inmensas deo nostro gratias exhibeo, quod pro populi multiplicatione catholici tanto carL tatis ardore feruetis, ut, ubicumque uestrum propagatur imperium, regnum mox incipiat proficere sempiternum. cuius studii beniuolentiae uehementius insistentes etiam nos in adquirendis eis, quos Arrianam significatis uitare uelle perfidiam paternae traditionis aestimatis declinare posse censuram, sci:

so that what is in me is ready for you also; and do not believe that in any of those matters in which we may lawfully obey, we resist the exhortations of your gentleness—because, as the Teacher of the Nations asserted, I have hope that, as your faith increases, I shall be magnified in you according to our rule. And therefore I render boundless thanks to our God, that for the multiplication of the Catholic people you burn with so great an ardor of charity that, wherever your empire is extended, the everlasting kingdom soon begins to advance. Pressing more vehemently upon the zeal of this benevolence, we too, in acquiring those whom you signify wish to shun the Arian perfidy, judge that we can decline the censure of the paternal tradition, namely:

以致凡在我身上的，也為你們預備妥當；且不要以為在任何我們可合法順從的事上，我們抗拒你們溫和的勸勉——因為，正如萬民的導師所言，我懷有盼望，隨著你們信德的增長，我要按我們的規則在你們身上被顯揚。所以我向我們的天主獻上無盡的感謝，因為為公教子民的增多，你們燃燒著如此大的愛德之熱，以致無論你們的帝國擴展到何處，那永恆的國度便立即開始興盛。我們既更熱切地竭力於此善意的熱忱，在爭取那些你們表明願避開亞略派背信之人時，也判定我們可以避免違背先賢傳統的責難，即：

1:814

licet ut et in his honoribus, in quibus fuerunt apud haereticos, perseuerent et promoueantur ad alios. quapropter bonum hoc equidem et summa laude praecipuum, quod omnes ouili dominico per ueram fidem cupitis adgregare; sed non oportet nobis eos, qui non recte ingredi moliuntur, excipere beato Paulo apostolo commonente: nemini dantes ullam offensionem, ut non uituperetur ministerium nostrum.

namely, that they should persevere even in those honors which they held among the heretics, and be promoted to others. Wherefore this is indeed good and eminently worthy of the highest praise—that you desire to gather all into the Lord's sheepfold through true faith; but it is not fitting for us to receive those who strive not to enter rightly, as the blessed Apostle Paul admonishes: Giving offense to no one, that our ministry be not blamed.

即：他們可在異端者中所持有的那些榮位上繼續留任，並獲擢升至其他榮位。所以這固然是善事，且極堪最高的稱讚——你們渴望藉真信德把眾人聚入主的羊棧；但我們不宜接納那些不肯正當進入的人，正如聖保祿宗徒所勸誡的：不要在任何事上給人絆腳的機會，免得我們的職分受人責備。

1:815

quanta autem paternarum constitutionum, si sic recipiantur, quod absit, incurratur offensio, ne quid pietatem uestram latere contingeret, ipsas quoque regulas credidi subnectendas, quae specialiter censuerant, ne quis talium reconciliatus aut ecclesiastici ordinis prouectibus augeatur aut desideret honores ulterius possidere, quos se dubitare iam non debet culpabiliter adquisisse; ex quibus pietas uestra melius poterit aestimare, si quo modo tam aperta et synodalia sedis apostolicae liceat infringere constituta, cum sententia clamet apostoli: si tamen quae destruxi, eadem iterum aedifico, praeuaricatorem me ipse constituo.

But how great an offense against the paternal constitutions would be incurred, if they were so received (which God forbid), lest anything should escape Your Piety, I have believed that the very rules should be appended, which specifically decreed that no one of such persons, once reconciled, should be advanced by the promotions of ecclesiastical rank, nor should desire to possess honors any longer—honors which he ought no longer to doubt that he has culpably acquired. From these Your Piety will be the better able to estimate whether it is in any way permitted to violate the so open and synodal statutes of the Apostolic See, when the sentence of the Apostle cries out: If, however, I build again the same things which I destroyed, I make myself a transgressor.

但若他們如此被接納（願天主禁止），對先賢的規定將招致何等大的冒犯，為免有事逃過閣下的虔誠，我認為當附上那些規則本身，它們特別裁定：凡此類人一經和好，都不當藉教階的擢升而獲晉升，也不當再渴望持有榮位——那些他不當再懷疑自己已有罪地取得的榮位。閣下的虔誠由此便更能判斷：既然宗徒的判語呼喊說「我若重新建造我所拆毀的，就證明自己是個違犯者」，那麼是否在任何情況下都許可去破壞宗座如此公開且屬於大公會議的規定。

1:816

et ideo securus cum ipsius apostoli uoce profiteor, quia confido in uobis et in domino quod nihil aliud sentiatis; etenim, sicut idem doctor asseruit, certus sum et ego de uobis, quod pleni estis bonitate, repleti omnis scientiae, ut possitis inuicem monere. si igitur hi, de quibus indicastis, ad fidem rectam uenire festinant, nostrae fidei regulas sequi non abnuant dicente domino: si quis uult post me uenire, abneget se ipsum et sequatur me. quod si adhuc uituperandis honoris ambitionibus excitantur et pro lucro sanctae fidei humanae gloriae pati damna formidant, ipsi pronuntiant necdum se a uitiis et errore discedere et nos magis uelle suis excessibus implicare.

And therefore, secure, I profess with the very voice of the Apostle that I trust in you and in the Lord that you think nothing otherwise; for indeed, as the same Teacher asserted, I too am certain concerning you, that you are full of goodness, filled with all knowledge, so that you are able to admonish one another. If therefore these of whom you have informed us hasten to come to the right faith, let them not refuse to follow the rules of our faith, since the Lord says: If anyone wishes to come after me, let him deny himself and follow me. But if they are still stirred by the blameworthy ambitions of honor, and for the gain of the holy faith dread to suffer the losses of human glory, they themselves declare that they have not yet departed from vices and error, and that they wish rather to entangle us in their own excesses.

所以我心安穩，用宗徒本人的話語宣認：我信賴你們，也在主內信賴，你們必不作別樣想法；因為正如那同一位導師所言，我對你們也確信：你們充滿良善，滿有各樣知識，能夠彼此勸戒。所以，若你們所告知的這些人急於歸向正信，就不要拒絕遵循我們信德的規則，因為主說：誰若願意跟隨我，就當捨棄自己，跟隨我。但他們若仍被那應受責備的榮位野心所激動，並為聖信德的益處而懼怕忍受人間榮耀的損失，他們自己便宣告：他們尚未離開惡習與謬誤，反倒願意以自己的踰越牽連我們。

1:817

de talibus ergo dicit apostolus: aemulantur autem nos non bene sed excludere uos uolunt, ut eos aemulemini. quae cum ita sint, sancto studio uestro, quo ecclesiam catholicam cupitis ampliari, nihil ex hoc, si tales in clero non recipiantur. credatis inminui apostolo praemonente: quid enim? si quidam eorum non crediderunt, numquid incredulitas eorum fidem dei euacuauit? absit! nam licet simili studio caritatis pro multiplicatione fidelium ille beatus Petrus caelestis regni ianitor traheretur, qui ut Iudaeorum plures adquireret, a doctrina et tramite regulari in non respuendo omni iudaismo descenderat, huic tamen ille iunior uinctus in domino Paulus se retulit obuiasse dicens:

Concerning such persons therefore the Apostle says: They are zealous for you, but not rightly; rather they wish to exclude you, that you may be zealous for them. Since this is so, believe that by this nothing is diminished from your holy zeal, by which you desire the Catholic Church to be enlarged, if such men are not received into the clergy—the Apostle forewarning: For what? If some of them have not believed, has their unbelief made void the faith of God? God forbid! For although by a like zeal of charity for the multiplication of the faithful that blessed Peter, the doorkeeper of the heavenly kingdom, was drawn—who, that he might win over more of the Jews, had descended from the doctrine and the regular path in not rejecting all Judaism—yet that younger Paul, a prisoner in the Lord, related that he had withstood him, saying:

因此論到這樣的人，宗徒說：他們對你們熱心，卻非出於好意，而是想把你們排斥出去，好叫你們熱心於他們。既然如此，你們就當相信：你們渴望公教會擴大的聖潔熱忱，若這樣的人不被接納入聖職，並不因此有絲毫減損——宗徒預先警告說：那又怎樣呢？縱使他們中有些人不信，難道他們的不信就能廢掉天主的信實嗎？斷乎不能！因為那有福的伯多祿，天國的守門者，雖曾被為信眾增多之類似愛德熱忱所牽引——他為要贏得更多猶太人，曾從教義與正規的道路上退讓，不排斥一切猶太習俗——然而那較年幼、在主內為囚的保祿卻述說自己曾當面抵擋他，說：

1:818

sed cum uidissem, quod non recte ingrediuntur ad ueritatem euangelii, dixi Petro coram omnibus \'si tu, cum sis Iudaeus, gentiliter uiuis, quomodo gentes cogis iudaizare? \' haec ergo per omnia deo cordi uestro adsidente pensantes agnoscere poteritis non occasionem nos excusationis inquirere sed ea, quae pro officii nostri ratione transcendere non possumus, uobis humiliter intimare dicente apostolo: non enim possumus aliquid contra ueritatem sed pro ueritate. unde et de Stephani episcopi persona simul et causa non credatis alicuius nos studio defensionis impelli (absit a quorumlibet mentibus Christianis, ut.

But when I saw that they were not walking uprightly according to the truth of the Gospel, I said to Peter before them all: 'If you, being a Jew, live in the manner of the Gentiles, how do you compel the Gentiles to judaize?' Weighing these things therefore in all respects, with God seated in your heart, you will be able to recognize that we do not seek an occasion of excuse, but humbly make known to you those things which by reason of our office we cannot overstep, since the Apostle says: For we can do nothing against the truth, but for the truth. Whence also, concerning the person and cause alike of Bishop Stephen, do not believe that we are impelled by any zeal of defense (far be it from the minds of any Christians that

但當我看見他們不照福音的真理正直而行時，我便當眾對伯多祿說：『你身為猶太人，卻按外邦人的方式生活，怎能勉強外邦人去守猶太規矩呢？』所以，把這些事在各方面權衡，天主既坐鎮於你們心中，你們便能認明：我們並非尋求推諉的藉口，而是謙卑地向你們陳明那些因我們職分之故所不能踰越的事，因為宗徒說：我們並不能作什麼事違反真理，只能擁護真理。因此，關於斯德望主教的個人與案由，也請不要以為我們是被任何辯護的熱忱所驅使（願一切基督徒的心遠離這樣的念頭，

1:819

in quacumque persona aut innocentiam redarguant aut crimen absoluant), sed uniuersa, quae < ab) apostolica sede super hac sunt parte disposita, illo semper studio manauerunt, quod principatui beati Petri uos quoque cupitis per omnia reseruari, scilicet ne in his, qui sedis eius audientiam postulassent, spreta ipsius reuerentia alterius sententia proueniret. et ideo, quia clementia uestra salubriter offerre dignata est, ut a legatis nostris omne negotium retractetur, hanc operam his, quos in continenti dirigimus, deo auctore mandamus, ita tamen, ut iam nunc communione nostra uir religiosus Achilles pro uestra iussione debeat gratulari;

that in any person whatsoever they should either impugn innocence or absolve a crime); but all the things which have been ordained by the Apostolic See regarding this matter have ever flowed from that same zeal by which you too desire that in all things reservation be made to the primacy of blessed Peter—namely, that in the case of those who had sought the hearing of his See, the sentence of another should not come forth, in contempt of the reverence due to it. And therefore, since Your Clemency has salubriously deigned to offer that the whole affair be re-examined by our legates, we commit this task, God being author, to those whom we send without delay to the continent; yet in such a way that even now the religious man Achilles ought, by your command, to rejoice in our communion;

以致在無論何人身上，或攻擊清白，或赦免罪行）；反之，凡宗座就此事所訂立的一切，始終都是出於那同一份熱忱而流出的——就是你們也願意在萬事上為有福的伯多祿之首席權柄保留者，即：對於那些曾尋求他宗座聽審的人，不當有他人的判決越出，藐視應向其宗座所盡的敬重。所以，既然閣下的仁慈有益地俯允：讓整件事由我們的使節重新審理，我們便以天主為主使，將此工作託付給我們即刻差往大陸的那些人；但仍以此為條件：即如今那虔敬的人阿基萊按你們的命令，便當在我們的共融中歡欣；

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at uero de sacerdotio perfruendo, cum ad nos uniuersa, quae legati nostri cognouerint, plenissima eorum fuerint relatione perlata, consideratis sanctorum canonum regulis, quas seruari praecipitis, sequenda firmius censebuntur.

but in truth concerning his enjoyment of the priesthood, when all the things which our legates shall have learned are brought to us by their fullest report, the rules of the holy canons—which you command to be observed—having been considered, what is to be followed will be more firmly decreed.

但實在關於他享有司祭職一事，當我們的使節所查明的一切藉他們最詳盡的報告呈達我們之後，衡量了你們所命當遵守的神聖教規之規則，該當遵循的事便將更堅定地被裁定。

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quod autem clementia uestra fratris et coepiscopi nostri Epiphanii dignata est excusare personam, quia in praedicti Achillis consecratione uestra potius iussio quam illius ordinatio prouenisset, credimus, quod et ipse cognouerit iure culpatum, qui praeter alia, quae dereliquit, hoc certe excusare uix poterit, quod tam piissimo et clementissimo principi, beati quoque Petri priuilegia defensanti, non uel oportune uel importune suggessit, quid in hac parte sedis apostolicae reuerentiae deberetur. de quo simul negotio sed et de Iustiniana ciuitate gloriosi natalis uestri conscia nec non et de nostrae sedis uicibus iniungendis.

But whereas Your Clemency has deigned to excuse the person of our brother and fellow bishop Epiphanius, because in the consecration of the aforesaid Achilles it was rather your command than his ordination that had come about, we believe that he too has recognized that he was rightly blamed; for, apart from the other things which he neglected, this at least he will scarcely be able to excuse—that to so most pious and most clement a prince, who defends also the privileges of blessed Peter, he did not, whether opportunely or importunely, suggest what in this matter was owed to the reverence of the Apostolic See. Concerning which affair, and also concerning the city of Justiniana, conscious of your glorious birth, and likewise concerning the vicariate to be enjoined of our See

但既然閣下的仁慈俯允為我們的弟兄與同為主教的厄丕法尼開脫，因為在前述阿基萊的祝聖中，成事的乃是你們的命令，而非他的授職，我們相信他自己也已承認受責是理所應當的；因為除了他所疏忽的其他事外，這一點至少他難以推諉——即：對如此至虔至仁、又捍衛有福的伯多祿種種特權的君王，他竟未曾不論合時或不合時地提醒：在此事上該向宗座的敬重所盡的是什麼。關於此事，也關於見證你們光榮誕生的查士丁尼城，以及當委予我們宗座的代理職權，

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quid seruato beati Petri, quem diligitis, principatu et uestrae pietatis adfectu plenius deliberari contigerit, per eos, quos ad uos dirigimus, legatos deo propitio celeriter intimamus. superest ut, sicut a beato Petro indesinenter exposcimus, de salute et prosperitate uestri semper imperii gratulemur. Dat. Id. Octobr. (89.) EXEMPLAR LIBELLI PIISSIMI DOMINI NOSTRI IUSTINIANI IMPERATORIS QVEM DEDIT AGAPITO PAPAE CONSTANTINOPOLI DE FIDE.

—what, with the primacy of blessed Peter, whom you love, preserved, and with the affection of your piety, may be more fully deliberated, we make known speedily, God being favorable, through those legates whom we send to you. It remains that, as we unceasingly beseech blessed Peter, we may ever rejoice over the safety and prosperity of your empire. Given on the Ides of October. (89.) A COPY OF THE PETITION OF OUR MOST PIOUS LORD JUSTINIAN THE EMPEROR, WHICH HE GAVE TO POPE AGAPITUS AT CONSTANTINOPLE, CONCERNING THE FAITH.

——就是說，在保全你們所愛的有福的伯多祿之首席權柄、並懷著你們虔誠之情下，凡能更充分審議的事，我們必藉差往你們處的那些使節，蒙天主眷佑，迅速使之知曉。此外剩下的是：正如我們不斷懇求有福的伯多祿，我們願永遠為你們帝國的安泰與順遂而歡欣。頒於十月望日。（八十九）我們至虔的主查士丁尼皇帝關於信仰、在君士坦丁堡呈交教宗亞加彼道之陳情書副本。

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IN NOMINE POXIXI DEI NOSTRI IESU CHRISTI IMPERATOR CAESAR FLAUIUS 1USTINIANUS ALAMANNICUS GOTHICUS FRANCICUS GERIA- NICUS ANTICIS ALANICUS UANDALICUS AFRICANUS PIUS FELIX INCLITUS UICTOR AC TRIUMPHATOR SEMPER AUGUSTUS AGAPITO SANCTISSIMO AC BEATISSIMO ARCHIEPISCOPO ALMAE URBIS ROMAE ET PATRIARCHAE. Prima salus est rectae fidei regulam custodire et a patrum traditione nullatenus deuiare, quia non potest domini nostri Iesu Christi praetermitti sententia dicentis: tu es Petrus et super hanc petram aedificabo ecclesiam meam. haec, quae dicta sunt, rerum probantur effectibus, quia in sede apostolica inuiolabilis semper catholica custoditur religio.

IN THE NAME OF THE LORD OUR GOD JESUS CHRIST, THE EMPEROR CAESAR FLAVIUS JUSTINIANUS, ALAMANNICUS, GOTHICUS, FRANCICUS, GERMANICUS, ANTICUS, ALANICUS, VANDALICUS, AFRICANUS, PIOUS, FORTUNATE, RENOWNED, VICTOR AND TRIUMPHANT, EVER AUGUSTUS, TO AGAPITUS, MOST HOLY AND MOST BLESSED ARCHBISHOP OF THE FOSTERING CITY OF ROME AND PATRIARCH. The first safety is to keep the rule of the right faith and in no way to deviate from the tradition of the Fathers, because there cannot be passed over the sentence of our Lord Jesus Christ, who says: You are Peter, and upon this rock I will build my Church. These things which have been said are proved by the effects of events, because in the Apostolic See the Catholic religion is ever kept inviolable.

因我們的主天主耶穌基督之名，皇帝凱撒弗拉維·查士丁尼，阿拉曼尼庫斯、哥特庫斯、法蘭西庫斯、日耳曼尼庫斯、安提庫斯、阿蘭尼庫斯、汪達利庫斯、阿非利加努斯，虔誠、幸運、著名、勝利者與凱旋者、永遠的奧古斯都，致函養育之城羅馬的至聖至福總主教兼宗主教亞加彼道。首要的救安，是持守正信的規則，並絲毫不偏離教父的傳承，因為我們的主耶穌基督所說的判語不容忽視：你是伯多祿（磐石），我要在這磐石上建立我的教會。這些所說的話，藉事實的效驗得以證明，因為在宗座中，公教信仰始終被保守得不受侵犯。

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de hac igitur fide non cadere cupientes et patrum sequentes in omnibus constituta, id est trecentorum decem et octo sanctorum patrum, qui in Nicaea sunt congregati et sanctum mathema siue symbolum fidei exposuerunt, et centum quinquaginta sanctorum patrum, qui in Constantinopolitana ciuitate conuenerunt et id ipsum sanctum mathema dilucidauerunt atque manifestauerunt, et sanctorum patrum, qui in Epheso prima synodo congregati sunt, et sanctorum patrum, qui in <Cal>chedone conuenerunt, et quae in unaquaque earum de fide continentur sequentes dogmata, per quae omnis aufertur haeresis impugnans sanctam et apostolicam ecclesiam, et probantes per omnia atque amplectentes epistolas beatae memoriae Leonis omnes, quas de fide Christiana conscripsit, et confitentes unum eundemque Christum dominum filium unigenitum in duabus naturis id est in diuinitate et humanitate inconfuse incommutabiliter inseparabiliter agnoscendum, nusquam .

Desiring therefore not to fall from this faith, and following in all things the ordinances of the Fathers—that is, of the three hundred and eighteen holy Fathers who were assembled at Nicaea and set forth the holy creed or symbol of the faith; and of the one hundred and fifty holy Fathers who convened in the city of Constantinople and elucidated and made manifest that same holy creed; and of the holy Fathers who were assembled at Ephesus in the first synod; and of the holy Fathers who convened at Chalcedon—and following the dogmas concerning the faith which are contained in each one of these, through which every heresy assailing the holy and Apostolic Church is removed; and approving in all things and embracing all the letters of Leo of blessed memory which he composed concerning the Christian faith; and confessing one and the same Christ, the Lord, the only-begotten Son, to be acknowledged in two natures—that is, in divinity and in humanity—without confusion, without change, inseparably; nowhere

因此，願不從此信德墜落，並在萬事上遵循教父的規定，即：在尼西亞聚集、闡明信德聖教義或信經的三百一十八位聖教父；在君士坦丁堡城會集、將那同一聖教義加以澄清彰顯的一百五十位聖教父；在厄弗所第一次大公會議聚集的聖教父；以及在加采東會集的聖教父——並遵循其中每一次會議所含關於信德的教義，藉之驅除一切攻擊神聖使徒教會的異端；並在萬事上贊同、擁抱有福記念的良教宗論基督信仰所撰的一切書信；並宣認同一位基督、主、獨生子，當在兩性中被認明，即在天主性與人性中，不相混、不改變、不可分離地被認明；絕不

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sublata differentia naturarum propter unitionem magisque salua proprietate utriusque naturae, et in unam personam atque subsistentiam concurrentem et non in duas personas partitum atque diuisum sed unum eundemque filium unigenitum deum uerbum dominum Iesum Christum, sicut ante prophetae de eo et ipse nos Iesus Christus erudiuit et sanctorum patrum nobis symbolum tradidit: omnem haereticum anathematizamus, qui praeter haec, quae dicta sunt, sapuerunt atque sapiunt, praecipue Nestorium haereticum Constantinopolitanae ciuitatis quondam episcopum damnatum in synodo Ephesia a beatae memoriae Caelestino papa urbis Romae et <a> sancto Cyrillo Alexandrinae ciuitatis antistite;

the difference of the natures being taken away on account of the union, but rather the property of each nature being preserved, and concurring into one person and subsistence; not parted or divided into two persons, but one and the same only-begotten Son, God the Word, the Lord Jesus Christ, as the prophets of old taught concerning him, and Jesus Christ himself instructed us, and the symbol of the holy Fathers has handed down to us. We anathematize every heretic who, contrary to these things which have been said, has thought and thinks—especially Nestorius the heretic, formerly bishop of the city of Constantinople, condemned in the synod of Ephesus by Celestine of blessed memory, pope of the city of Rome, and by holy Cyril, prelate of the city of Alexandria;

因結合之故而除去兩性的區別，反倒保全各性的特質，並匯合為一個位格與一個存在；並非分割或劃分為兩個位格，而是同一位獨生子、天主聖言、主耶穌基督，正如古時眾先知論祂所教導的，耶穌基督自己也教訓了我們，聖教父的信經也傳授給我們。我們絕罰凡違反這些所說之事、曾如此思想並仍如此思想的一切異端者，尤其是聶斯多略異端，君士坦丁堡城昔日的主教，在厄弗所大公會議上被有福記念的羅馬教宗策肋定和亞歷山大城的聖主教啟利祿所定罪；

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et cum eo anathematizamus Eutychen et Dioscorum Alexandrinae quondam ciuitatis episcopum damnatum in sancta synodo Calchedonensi, quam amplectentes sequimur, his coniungentes Timotheum parricidam Helurum cognominatum eiusque discipulum et sequacem in omnibus Petrum Alexandrinum similiter condemnantes. auersamur autem et <A>cacium quondam Constantinopolitanae urbis episcopum cohaereticum et sequacem horum factum nec non <et perseuerantes in eorum communione > et participatione. quorum enim quis communionem amplectitur, eorum et similem sententiam in condemnatione consequitur. simili modo et Petrum Antiochenum condemnamus cum sequacibus suis et omnibus supra scriptis.

and together with him we anathematize Eutyches and Dioscorus, formerly bishop of the city of Alexandria, condemned in the holy synod of Chalcedon, which we embrace and follow; joining to these Timothy the parricide, surnamed Aelurus, and his disciple and follower in all things, Peter of Alexandria, whom we likewise condemn. We turn away also from Acacius, formerly bishop of the city of Constantinople, a co-heretic and follower of what these had done, and likewise those persevering in their communion and participation; for whosoever embraces the communion of any persons, follows also a like sentence with them in their condemnation. In like manner we condemn also Peter of Antioch, together with his followers and all those written above.

我們並與他一同絕罰歐迪克和亞歷山大城昔日的主教狄約斯古若，他在我們所擁抱並遵從的神聖加采東大公會議上被定罪；又將弒親者、綽號貓鼬的提摩太，以及他一切事上的門徒與追隨者亞歷山大的伯多祿，同樣加以定罪並聯繫於此。我們也厭棄君士坦丁堡城昔日的主教亞加修，他是這些人所行之事的同黨異端與追隨者，並厭棄那些繼續留在他們的共融與參與中的人；因為凡擁抱任何人共融者，也在他們的定罪中招致與他們相同的判決。照樣，我們也定罪安提約基雅的伯多祿，連同他的追隨者及以上所書的一切人。

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quapropter, sicut praefati sumus, sequentes in omnibus sedem apostolicam, quae ab ea statuta sunt, praedicamus et profitemur ista inconcusse seruari et compellere, ut iuxta tenorem libelli istius omnes faciant episcopi, ut sanctissimi quidem patriarchae ad uestram faciant sanctitatem, metropolitani uero patriarchis et alii ut suis faciant metropolitanis, quatenus per omnia sancta catholica nostra ecclesia suam habeat firmitatem. ET ALIA MANU: Diuinitas te seruet per multos annos, sancte ac religiosissime pater. Dat. XVII. Kalendarum Aprilium Constantinopoli p. c. Belisari u. c. (90.) EXEMPLAR LIBELLI MENAE PRESBVTERI ET XENODOCI QVI PACTUS EST EPISCOPUS CONSTANTLVOPOLITANTS SUB DIE III. ID.

Wherefore, as we have said before, following in all things the Apostolic See, we proclaim and profess the things which have been established by it to be observed unshaken, and we compel that, according to the tenor of this petition, all the bishops should so do—that the most holy patriarchs indeed should so do toward Your Holiness, but the metropolitans toward the patriarchs, and the others toward their metropolitans, so that in all things our holy Catholic Church may have its firmness. AND IN ANOTHER HAND: May the Divinity preserve you through many years, holy and most religious father. Given the seventeenth day before the Kalends of April at Constantinople, after the consulship of Belisarius, a most illustrious man. (90.) A COPY OF THE PETITION OF MENAS, PRESBYTER AND WARDEN OF THE HOSPICE, WHO WAS APPOINTED BISHOP OF CONSTANTINOPLE, ON THE THIRD DAY BEFORE THE IDES

因此，正如我們前面所述，在萬事上遵循宗座，我們宣講並宣認：凡由宗座所立定之事，都當堅定不移地被遵守，並強制施行，使按此陳情書的旨意，眾主教都如此行——即至聖的宗主教們對閣下如此行，都主教們對宗主教們，其他人對自己的都主教如此行，好使我們神聖的公教會在萬事上得以穩固。另有一手筆跡：願神性保守你多年，聖潔而至虔的父。頒於君士坦丁堡四月朔前第十七日，於顯貴貝利撒留任執政之後。（九十）司鐸兼旅舍館長梅納斯之陳情書副本，他被立為君士坦丁堡主教，日期為望日前第三日

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MARTIAS ITERUM POST CONSULATUM PAULINI U. C. IUNIORIS. Prima salus est rectae fidei regulam custodire et a patrum traditione nullatenus deuiare, quia non potest domini nostri Iesu Christi praetermitti sententia dicentis: tu es Petrus et super hanc petram aedificabo ecclesiam meam. haec, quae dicta sunt, rerum probantur effectibus, quia in sede apostolica inuiolabilis semper catholica custoditur religio.

OF MARCH, AGAIN AFTER THE CONSULSHIP OF PAULINUS THE YOUNGER, A MOST ILLUSTRIOUS MAN. The first safety is to keep the rule of the right faith and in no way to deviate from the tradition of the Fathers, because there cannot be passed over the sentence of our Lord Jesus Christ, who says: You are Peter, and upon this rock I will build my Church. These things which have been said are proved by the effects of events, because in the Apostolic See the Catholic religion is ever kept inviolable.

三月，再於顯貴少保利諾任執政之後。首要的救安，是持守正信的規則，並絲毫不偏離教父的傳承，因為我們的主耶穌基督所說的判語不容忽視：你是伯多祿（磐石），我要在這磐石上建立我的教會。這些所說的話，藉事實的效驗得以證明，因為在宗座中，公教信仰始終被保守得不受侵犯。

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de hac igitur fide non cadere cupientes et patrum sequentes in omnibus constituta, id est trecentorum decem et octo sanctorum patrum, qui in Nicaea sunt <congregati et sanctum mathema> siue symbolum fidei exposuerunt, et centum quinquaginta sanctorum patrum, qui in Constantinopolitana ciuitate conuenerunt et id ipsum sanctum mathema dilucidauerunt atque manifestauerunt, et sanctorum patrum, qui in Epheso prima synodo congregati sunt, et sanctorum patrum, qui in Calchedone conuenerunt, et quae in unaquaque earum de fide continentur sequentes dogmata, per quae omnis aufertur haeresis impugnans sanctam et apostolicam ecclesiam, et probantes per omnia atque amplectentes epistolas beatae

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memoriae Leonis omnes, quas de fide Christiana conscripsit, et confitentes unum eundemque Christum dominum filium unigenitum in duabus naturis id est in diuinitate et humanitate inconfuse incommutabiliter inseparabiliter agnoscendum, nusquam sublata differentia naturarum propter unitionem magisque salua proprietate utriusque naturae, et in unam personam atque subsistentiam concurrentem et non in duas personas partitum atque diuisum sed unum eundemque filium unigenitum deum uerbum dominum Iesum Christum, sicut ante prophetae de eo et ipse nos Iesus Christus erudiuit et sanctorum patrum nobis symbolum tradidit:

Leo of memory, all which he composed concerning the Christian faith; and confessing one and the same Christ, the Lord, the only-begotten Son, to be acknowledged in two natures—that is, in divinity and in humanity—without confusion, without change, inseparably; nowhere the difference of the natures being taken away on account of the union, but rather the property of each nature being preserved, and concurring into one person and subsistence; not parted or divided into two persons, but one and the same only-begotten Son, God the Word, the Lord Jesus Christ, as the prophets of old taught concerning him, and Jesus Christ himself instructed us, and the symbol of the holy Fathers has handed down to us:

記念的良教宗論基督信仰所撰的一切書信；並宣認同一位基督、主、獨生子，當在兩性中被認明，即在天主性與人性中，不相混、不改變、不可分離地被認明；絕不因結合之故而除去兩性的區別，反倒保全各性的特質，並匯合為一個位格與一個存在；並非分割或劃分為兩個位格，而是同一位獨生子、天主聖言、主耶穌基督，正如古時眾先知論祂所教導的，耶穌基督自己也教訓了我們，聖教父的信經也傳授給我們：

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omnem haereticum anathematizamus, qui praeter haec, quae dicta sunt, sapuerunt atque sapiunt, praecipue Nestorium haereticum Constantinopolitanae ciuitatis quondam episcopum damnatum in synodo Ephesia a beatae memoriae Caelestino papa urbis Romae et a sancto Cyrillo Alexandrinae ciuitatis antistite: et cum eo anathematizamus Eutychen et Dioscorum Alexandrinae quondam ciuitatis episcopum damnatum in sancta synodo Calchedonensi, quam amplectentes sequimur, his coniungentes Timotheum parricidam Helurum cognominatum eiusque discipulum et sequacem in omnibus Petrum Alexandrinum similiter condemnantes.

We anathematize every heretic who, contrary to these things which have been said, has thought and thinks—especially Nestorius the heretic, formerly bishop of the city of Constantinople, condemned in the synod of Ephesus by Celestine of blessed memory, pope of the city of Rome, and by holy Cyril, prelate of the city of Alexandria; and together with him we anathematize Eutyches and Dioscorus, formerly bishop of the city of Alexandria, condemned in the holy synod of Chalcedon, which we embrace and follow; joining to these Timothy the parricide, surnamed Aelurus, and his disciple and follower in all things, Peter of Alexandria, whom we likewise condemn.

我們絕罰凡違反這些所說之事、曾如此思想並仍如此思想的一切異端者，尤其是聶斯多略異端，君士坦丁堡城昔日的主教，在厄弗所大公會議上被有福記念的羅馬教宗策肋定和亞歷山大城的聖主教啟利祿所定罪；我們並與他一同絕罰歐迪克和亞歷山大城昔日的主教狄約斯古若，他在我們所擁抱並遵從的神聖加采東大公會議上被定罪；又將弒親者、綽號貓鼬的提摩太，以及他一切事上的門徒與追隨者亞歷山大的伯多祿，同樣加以定罪並聯繫於此。

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auersamur autem et Acacium quondam Constantinopolitanae urbis episcopum cohaereticum et sequacem horum factum nec non et perseuerantes in eorum communione et participatione. quorum enim quis communionem amplectitur, eorum et similem sententiam in condemnatione consequitur. simili modo et Petrum Antiochenum condemnamus cum sequacibus suis < et omnibus> supra scriptis. quapropter. sicut praefati sumus, sequentes in omnibus sedem apostolicam. quae ab ea statuta sunt, praedicamus. ET ALIA MANU:

We turn away also from Acacius, formerly bishop of the city of Constantinople, a co-heretic and follower of what these had done, and likewise those persevering in their communion and participation; for whosoever embraces the communion of any persons, follows also a like sentence with them in their condemnation. In like manner we condemn also Peter of Antioch, together with his followers and all those written above. Wherefore, as we have said before, following in all things the Apostolic See, we proclaim the things which have been established by it. AND IN ANOTHER HAND:

我們也厭棄君士坦丁堡城昔日的主教亞加修，他是這些人所行之事的同黨異端與追隨者，並厭棄那些繼續留在他們的共融與參與中的人；因為凡擁抱任何人共融者，也在他們的定罪中招致與他們相同的判決。照樣，我們也定罪安提約基雅的伯多祿，連同他的追隨者及以上所書的一切人。因此，正如我們前面所述，在萬事上遵循宗座，我們宣講凡由宗座所立定之事。另有一手筆跡：

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Menas misericordia dei presbyter et xenodocus suscipio praedictas sanctas quattuor synodos et omnia, quae in ipsis continentur, dogmata et epistolas papae Leonis, quas pro fide conscripsit, et confiteor in duabus naturis, id est in diuinitate et humanitate, Christum deum nostrum inconfuse indiuise agnoscendum et anathematizans omnes, qui praeter ea sapiunt, una cum omnibus, qui condemnati sunt, ut superius dictum est. subscripsi. (91.) AGAPITUS EPISCOPUS IUSTINIANO AUGUSTO.

I, Menas, by the mercy of God presbyter and warden of the hospice, accept the aforesaid holy four synods and all the dogmas which are contained in them, and the letters of Pope Leo which he composed for the faith; and I confess Christ our God to be acknowledged in two natures—that is, in divinity and in humanity—without confusion, without division; and anathematizing all who think otherwise, together with all who have been condemned, as has been said above. I have subscribed. (91.) BISHOP AGAPITUS TO JUSTINIAN AUGUSTUS.

我，梅納斯，蒙天主的憐憫作司鐸兼旅舍館長，接受前述的神聖四次大公會議及其中所含的一切教義，並接受良教宗為信德所撰的書信；我宣認我們的天主基督當在兩性中被認明，即在天主性與人性中，不相混、不分割地被認明；並絕罰凡持異見者，連同一切被定罪的人，正如以上所述。我已簽署。（九十一）主教亞加彼道致函查士丁尼奧古斯都。

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Gratulamur, uenerabilis imperator, quod tanto catholicae fidei ardore succenderis, ut omnibus piissimae uitae uestrae temporibus piam sollicitudinem circa seruandam augendamque ecclesiarum concordiam clementer adhibeas et unam fidem suaque per omnia firmitate consimilem omnibus populis Christianis cupias praedicari. nec mirum in eiusmodi clementiam uestram placita deo cogitatione persistere, cum non alius imperii uestri beatior sit prouectus quam religionis augmentum. quapropter libenti hoc et prophetica uoce cantabo: repletum est gaudio os nostrum et lingua nostra exultatione, quod florentissimum principatum uestrum diuinis cotidie conspicimus beneficiis adornari.

We rejoice, venerable emperor, that you are kindled with so great an ardor for the Catholic faith that in all the seasons of your most pious life you clemently bring pious solicitude to preserving and increasing the concord of the churches, and desire that one faith, consimilar in all things by its own firmness, be preached to all Christian peoples. Nor is it any wonder that Your Clemency persists in such a thought pleasing to God, since there is no more blessed advancement of your empire than the increase of religion. Wherefore I will gladly sing this too even with the prophetic voice: Our mouth is filled with joy and our tongue with exultation, because we behold your most flourishing sovereignty daily adorned with divine benefits.

可敬的皇帝，我們歡欣，因你被公教信仰如此大的熱忱所點燃，以致在你至虔生命的一切時光中，你仁慈地施以虔誠的關切，去保守並增進眾教會的和諧，並渴望那憑自身堅固而在萬事上一致的唯一信德，向一切基督徒子民宣講。閣下的仁慈持守於此蒙天主喜悅的思念，並不足為奇，因為你們帝國沒有比宗教增長更有福的進展。因此我也樂意用先知的聲音歌唱這話：我們的口充滿歡樂，我們的舌充滿歡呼，因為我們看見你們至為興盛的君權天天被神性的恩惠所裝飾。

1:835

capis etenim, uenerabilis imperator, ut tuae pietatis epistolam de fidei uestrae expositione nuper ad beatae memoriae decessorem nostrum Iohannem Romanae sedis antistitem per Hypatium atque Demetrium episcopos destinatam et a praefato praesule roboratam nostra quoque auctoritate firmemus: laudamus, amplectimur; non quia laicis auctoritatem praedicationis admittimus sed quia studium fidei uestrae patrum nostrorum regulis congruens confirmamus atque roboramus, per quod iam et unitas prouenit ecclesiae et reliqua catholicae. membra ecclesiae ad eius conpagem < uestrae > christianitatis constantia reditura confidimus.

For you desire, venerable emperor, that we confirm also by our authority the letter of your piety concerning the exposition of your faith, recently sent to our predecessor of blessed memory, John, prelate of the Roman See, through the bishops Hypatius and Demetrius, and strengthened by the aforesaid prelate: we praise it, we embrace it—not because we admit to laymen the authority of preaching, but because we confirm and strengthen the zeal of your faith, which is in agreement with the rules of our Fathers; through which already both the unity of the Church comes about, and we trust that the remaining members of the Catholic Church will return to its structure by the constancy of your Christianity.

可敬的皇帝，因為你們願意我們也以我們的權威確認你們虔誠關於信仰陳述的書信，那是不久前藉希帕提和德梅特里約二位主教寄給我們有福記念的前任、羅馬宗座主教若望，並經前述主教所加強的：我們讚許、我們擁抱它——並非因為我們容許平信徒有宣講的權威，而是因為我們確認並加強你們信德的熱忱，那與我們教父的規則相符；藉此教會的合一已然成就，我們也信賴：公教會其餘的肢體，必藉你們基督信仰的堅貞而歸回其結構之中。

1:836

cuius professionis uel epistolae uestrae tenorem inferius adnectentes studium, quod circa deum integre geritis, nostra auctoritate firmamus, praedicantes huiusmodi fidem omnibus patrum nostrorum regulis conuenire et apostolicae sedis concordare dogmatibus, constituentes ut, si quis nostrae catholicae fidei contraire temptauerit, quam pro submouenda haereticorum suspicione paternis regulis consonantem praesenti definitione firmamus, <a> sancta communione efficiatur extraneus.

Appending below the tenor of which profession, or of your letter, we confirm by our authority the zeal which you wholly maintain toward God, proclaiming that a faith of this kind agrees with all the rules of our Fathers and accords with the dogmas of the Apostolic See; establishing that, if anyone shall attempt to contravene our Catholic faith—which, as consonant with the paternal rules for removing the suspicion of heretics, we confirm by the present definition—he shall be made a stranger to holy communion.

我們將此宣認或你們書信的旨意附錄於下，並以我們的權威確認你們對天主所全然懷有的熱忱，宣講此類信德符合我們教父的一切規則，並與宗座的教義相合；且訂立：若有人企圖違背我們的公教信仰——那我們為除去對異端者的疑慮、按其與先賢規則相符，以現今的定斷加以確認的信德——他便當被逐出神聖的共融之外。

1:837

unde et Cyrum eiusque sequaces iam ante pro hac insania ab ecclesiae catholicae communione suspensos et in sua hactenus perfidia permanentes, nisi sub satisfactione canonica doctrinam apostolicam fuerint consecuti, nullatenus patimur eos sacrae communioni restitui sed etiam ut haereticos anathemati subicimus. <dignum etenim iudicamus, > ut qui nostris constitutionibus parere contempserit, ecclesiasticum statum puritatemque non maculet. textus autem epistolae hic est: IN NOMINE POMINL NOSTRI IESU CHRISTI DEI IMTERATOR CAESAR FL.

Whence also Cyrus and his followers, already before this suspended from the communion of the Catholic Church for this madness, and hitherto persevering in their perfidy, unless under canonical satisfaction they shall have attained the apostolic doctrine, we by no means suffer them to be restored to the sacred communion, but even subject them as heretics to the anathema; for we judge it worthy that whoever has despised to obey our constitutions should not defile the ecclesiastical estate and its purity. And the text of the letter is this: IN THE NAME OF OUR LORD JESUS CHRIST GOD, THE EMPEROR CAESAR FLAVIUS

因此，居魯士及其追隨者，早已因此瘋狂被逐出公教會的共融，並至今固執於他們的背信，除非他們在合乎教規的補贖下獲得使徒的教義，我們斷不容許他們被恢復於神聖的共融，反而將他們作為異端者交付絕罰；因為我們判定這是正當的：凡藐視順從我們規定的人，不當玷污教會的體制及其純潔。此書信的正文如下：因我們的主耶穌基督天主之名，皇帝凱撒弗拉維

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IUSTINIANUS ALAMANNICUS GOTHICUS FRANCICUS GERXANICUS ANTICUS ALANICUS UANDALICUS AFRICANUS PIUS FELIX 1XCLITUS UICTOR AC TRIUMPHATOR SEMPER AUGUSTUS AGAPITO SANCTISSIMO AC BEATISSIMO ARCHIEPISCOPO ALMAE URBIS ROXAE ET PATRIARCHAE. Ante tempus in hac regia urbe nostra quorundam de causa fidei extitit morbosa contentio, quam nos congrue respuentes interposito edicto repressimus. et quia studii nostri est emergentes huiusmodi causas ad apostolicae sedis uestrae referre iudicium, eiusdem fidei, quamsequendamduximus, tenorem epistolae nostrae insertum ad beatae memoriae decessorem uestrum Iohannem per Hypatium et Demetrium uenerabiles episcopos missa legatione direximus;

JUSTINIANUS, ALAMANNICUS, GOTHICUS, FRANCICUS, GERMANICUS, ANTICUS, ALANICUS, VANDALICUS, AFRICANUS, PIOUS, FORTUNATE, RENOWNED, VICTOR AND TRIUMPHANT, EVER AUGUSTUS, TO AGAPITUS, MOST HOLY AND MOST BLESSED ARCHBISHOP OF THE FOSTERING CITY OF ROME AND PATRIARCH. Some time ago in this royal city of ours there arose, on account of certain men, a diseased contention concerning the faith, which, fittingly rejecting, we repressed by an edict interposed. And because it is our zeal to refer such emerging cases to the judgment of your Apostolic See, we have directed, by a legation sent through the venerable bishops Hypatius and Demetrius, the tenor of that same faith—which we have deemed to be followed—inserted into our letter, to your predecessor of blessed memory, John;

查士丁尼，阿拉曼尼庫斯、哥特庫斯、法蘭西庫斯、日耳曼尼庫斯、安提庫斯、阿蘭尼庫斯、汪達利庫斯、阿非利加努斯，虔誠、幸運、著名、勝利者與凱旋者、永遠的奧古斯都，致函養育之城羅馬的至聖至福總主教兼宗主教亞加彼道。不久前，在我們這座皇城中，因某些人之故，興起了關於信仰的病態爭端，我們適當地予以斥退，藉頒布詔令加以制止。且因為我們的熱忱在於將此類新起的案件呈交閣下宗座的裁判，我們便藉可敬的希帕提和德梅特里約二位主教所遣的使團，將我們所判定當遵循的同一信仰之旨意，插入我們的書信中，送呈你們有福記念的前任若望；

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quam pro integritate fidei memoratus decessor uester libenti gratulatione suscipiens suo ac totius ecclesiae Romanae firmauit adsensu. cuius epistolae nostrae tenor huiusmodi est: UICTOR IUSTINIANUS PIUS FELIX INCLITUS TRIUMPHATOR SEMPER AUGUSTUS IOIIANNI SANCTISSIMO ARCHIEPISCOPO ALMAE URBIS ROMAE ET PATRIARCHAE.

This letter, on behalf of the integrity of the faith, your aforementioned predecessor received with willing congratulation and confirmed with his own assent and that of the whole Roman Church. The text of this letter of ours runs as follows: 'Victor Justinian, Pious, Fortunate, Renowned, Triumphant, Ever Augustus, to John, most holy Archbishop of the nurturing city of Rome and Patriarch.'

為了信仰的完整無缺，您上述的前任懷著欣然的慶賀之情接納了此信，並以他自己和整個羅馬教會的贊同予以確認。我們這封信的內容如下：「勝利者查士丁尼，虔誠、有福、顯赫、凱旋、永遠的奧古斯都，致約翰，養育之城羅馬至聖的總主教與宗主教。」

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Reddentes honorem apostolicae sedi et uestrae sanctitati, quod semper nobis in uoto fuit et est, et ut decet patrem honorantes uestram beatitudinem omnia, quae ad ecclesiarum statum pertinent, festinamus ad notitiam deferre uestrae sanctitatis, quoniam semper magnum nobis fuit studium unitatem uestrae apostolicae sedis et statum sanctarum dei ecclesiarum custodiri, qui hactenus optinet < et incommote permanet> nulla intercedente contrarietate, ideoque omnes sacerdotes uniuersi orientalis tractus et subicere et unire sedi uestrae sanctitatis properauimus.

Rendering honour to the Apostolic See and to your Holiness, as has ever been and is our desire, and honouring your Beatitude as befits a father, we hasten to bring to the notice of your Holiness all things that pertain to the state of the churches; for it has ever been our great endeavour that the unity of your Apostolic See and the state of the holy churches of God be preserved, which unity hitherto abides and continues undisturbed, with no contrary thing intervening. Therefore we have made haste to subject and to unite all the priests of the whole eastern region to the See of your Holiness.

向宗座和您的聖座致敬，這一向是也仍是我們的心願；並如同對待父親一般尊崇您的至福，我們急切地將一切涉及各教會處境的事務呈報於您的聖座，因為我們始終極力盼望您宗座的合一與上帝眾聖教會的處境得以保守，這合一至今仍然存續、毫無阻礙地安然持守。因此我們急切地使整個東方全境的一切司鐸都歸屬並聯合於您聖座的教座之下。

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et in praesenti ergo quae hic commota sunt, quamuis manifesta et indubita<ta> sint et secundum apostolicae uestrae sedis doctrinam ab omnibus semper sacerdotibus firme custodita et praedicata, necessarium duximus, ut ad notitiam uestrae sanctitatis <per>ueniant. nec enim patimur quicquam, quod ad ecclesiarum statum pertinet, quamuis manifestum et indubitatum sit, quod mouetur, ut non etiam uestrae innotescat sanctitati, quia caput est omnium sanctarum ecclesiarum. per omnia enim, ut dictum est, properamus honorem et auctoritatem crescere uestrae sedis.

And so, concerning the matters that have here been stirred up at present—although they are manifest and beyond doubt, and have always been firmly kept and proclaimed by all priests according to the teaching of your Apostolic See—we have judged it necessary that they should come to the notice of your Holiness. For we do not suffer anything that pertains to the state of the churches, however manifest and undoubted it be, to be set in motion without its also being made known to your Holiness, since it is the head of all the holy churches. For in all things, as has been said, we make haste that the honour and authority of your See may increase.

因此，關於此刻在此激起的事務——雖然它們是明顯而無可置疑的，並且一向按照您宗座的教導被眾司鐸堅定地持守和宣講——我們仍認為必須使它們呈達您聖座的知悉。因為我們不容任何涉及各教會處境的事，無論它何等明顯而無可置疑，一經興動而不同時使您聖座得知，因為它是一切聖教會的元首。誠如所言，在一切事上我們都急切盼望您教座的尊榮與權威得以增長。

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manifestum igitur facimus uestrae sanctitati, quod pauci quidam infideles et alieni sanctae dei catholicae atque apostolicae ecclesiae contradicere Iudaice ausi sunt aduersus ea, quae ab omnibus sacerdotibus secundum uestram doctrinam recte tenentur et glorificantur atque praedicantur, denegantes dominum nostrum Iesum Christum, unigenitum filium dei et deum nostrum, incarnatum ex sancto spiritu et sancta atque gloriosa uirgine et dei genitrice Maria, hominem factum atque crucifixum, unum esse sanctae et consubstantialis trinitatis, coadorandum et conglorificandum patri et spiritui sancto, consubstantialem patri secundum diuinitatem et consubstantialem nobis eundem ipsum secundum humanitatem, passibilem carne, eundem ipsum impassibilem deitate.

We therefore make manifest to your Holiness that a certain few, unfaithful men and strangers to the holy catholic and apostolic Church of God, have dared in Jewish fashion to contradict those things which by all the priests, according to your teaching, are rightly held and glorified and proclaimed; denying that our Lord Jesus Christ, the only-begotten Son of God and our God, incarnate of the Holy Spirit and of the holy and glorious Virgin and Mother of God Mary, made man and crucified, is one of the holy and consubstantial Trinity, to be adored and glorified together with the Father and the Holy Spirit, consubstantial with the Father according to his divinity and consubstantial with us, the same one, according to his humanity, capable of suffering in the flesh, yet the same one impassible in his deity.

因此我們向您聖座表明：有少數不忠信的人，是上帝神聖大公及使徒教會的外人，竟敢以猶太人的方式反對那些眾司鐸按您的教導正確持守、榮耀並宣講的道理；他們否認我們的主耶穌基督——上帝的獨生子、我們的上帝，由聖靈與神聖榮耀的童貞女、上帝之母馬利亞成孕降生，成為人並被釘十字架——乃是神聖同質三位一體中的一位，當與聖父及聖靈同受敬拜、同受榮耀；按其神性與聖父同質，同一位又按其人性與我們同質，在肉身中能受苦，然而同一位在其神性中卻不受苦。

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recusantes enim dominum nostrum Iesum Christum unigenitum filium dei et deum nostrum fateri unum esse sanctae et consubstantialis trinitatis uidentur Nestorii malam sequentes doctrinam, secundum gratiam dicentes eum filium dei et alium dicentes < deum) uerbum et alium Christum.

For in refusing to confess that our Lord Jesus Christ, the only-begotten Son of God and our God, is one of the holy and consubstantial Trinity, they appear to be following the evil teaching of Nestorius, calling him Son of God according to grace, and saying that God the Word is one and Christ is another.

因為他們拒絕承認我們的主耶穌基督——上帝的獨生子、我們的上帝——乃是神聖同質三位一體中的一位，這樣他們顯然是在追隨聶斯多留（Nestorius）的惡毒教導，說他是憑恩典而為上帝之子，並說作為道的上帝是一位，基督又是另一位。

1:844

omnes uero sacerdotes sanctae catholicae atque apostolicae ecclesiae et reuerentissimi archimandritae sacrorum monasteriorum sequentes sanctitatem uestram et custodientes statum et unitatem sanctarum dei ecclesiarum, quem habent ad apostolicam uestrae sanctitatis sedem, nihil penitus inmutantes de ecclesiastico statu, qui hactenus optinuit atque optinet, uno consensu confitentur et glorificant praedicantes dominum nostrum Iesum Christum, unigenitum filium et uerbum dei et deum nostrum ante saecula et sine tempore de patre natum, in ultimis diebus descendisse de caelis et incarnatum ex spiritu sancto et sancta atque gloriosa uirgine dei genitrice Maria natum et hominem factum et crucifixum unum esse sanctae et consubstantialis trinitatis, coadorandum et conglorificandum patri et sancto spiritui.

But all the priests of the holy catholic and apostolic Church and the most reverend archimandrites of the sacred monasteries, following your Holiness and keeping the state and unity of the holy churches of God which they have with the apostolic See of your Holiness, altering nothing whatever of the ecclesiastical state which hitherto has held and holds, with one consent confess and glorify, proclaiming that our Lord Jesus Christ, the only-begotten Son and Word of God and our God, begotten of the Father before the ages and outside time, in these last days came down from heaven and was incarnate of the Holy Spirit and of the holy and glorious Virgin and Mother of God Mary, born and made man and crucified, is one of the holy and consubstantial Trinity, to be adored and glorified together with the Father and the Holy Spirit.

但神聖大公及使徒教會的一切司鐸，以及各聖修道院最可敬的院牧們，追隨您的聖座，並持守他們與您聖座之宗座所共有的上帝眾聖教會的處境與合一，對於至今持守的教會處境毫無更改，同心承認並榮耀，宣講我們的主耶穌基督——上帝的獨生子、上帝之道、我們的上帝，在萬世之前、在時間之外由聖父所生，在末後的日子從天降下，由聖靈與神聖榮耀的童貞女、上帝之母馬利亞成孕降生、成為人並被釘十字架——乃是神聖同質三位一體中的一位，當與聖父及聖靈同受敬拜、同受榮耀。

1:845

nec enim alium deum uerbum et alium Christum cognoscimus sed unum atque eundem ipsum consubstantialem patri secundum diuinitatem et consubstantialem nobis eundem ipsum secundum humanitatem, passibilem carne, eundem ipsum impassibilem deitate. ut enim est in diuinitate perfectus, < ita idem ipse et in humanitate perfectus> est: in una enim subsistentia unitatem suscipimus et confitemur, quod dicunt Graeci rfjv ϰαϑ uzoataoiv <evo)3iv> όμολογοσμεν .

For we do not acknowledge God the Word as one and Christ as another, but one and the same, consubstantial with the Father according to his divinity and consubstantial with us, the very same, according to his humanity, capable of suffering in the flesh, yet the very same impassible in his deity. For as he is perfect in his divinity, so the same one is likewise perfect in his humanity; for in one subsistence we receive and confess the union—which the Greeks call 'we confess the union according to hypostasis.'

因為我們並不認上帝之道為一位、基督為另一位，而是同一位，按其神性與聖父同質，又按其人性與我們同質，正是同一位在肉身中能受苦，然而正是同一位在其神性中不受苦。因為正如他在神性上完全，同一位在人性上也照樣完全；因為我們在一個實存（subsistence）中領受並承認這聯合——希臘人稱之為「我們按位格承認這聯合」。

1:846

et quoniam unigenitus filius et uerbum dei ante saecula et sine tempore de patre natus, idem ipse et in ultimis diebus descendens de caelis, incarnatus ex sancto spiritu et sancta atque gloriosa uirgine et dei genitrice Maria et homo factus dominus noster Iesus Christus proprie et uere deus est, ideo et sanctam atque gloriosam uirginem Mariam proprie et uere dei genitricem dicimus: non quia deus uerbum principium ex ipsa sumpserit sed quod in ultimis diebus descendit de caelis et ex ipsa incarnatus et homo factus natus est. quem confitemur et credimus, sicut dictum est.

And since the only-begotten Son and Word of God, begotten of the Father before the ages and outside time, the very same also in these last days coming down from heaven, incarnate of the Holy Spirit and of the holy and glorious Virgin and Mother of God Mary and made man, our Lord Jesus Christ, is properly and truly God, therefore we also call the holy and glorious Virgin Mary properly and truly the Mother of God: not because God the Word took the beginning of his being from her, but because in these last days he came down from heaven and, incarnate of her and made man, was born. Whom we confess and believe, as has been said.

既然上帝的獨生子、上帝之道，在萬世之前、在時間之外由聖父所生，同一位又在末後的日子從天降下，由聖靈與神聖榮耀的童貞女、上帝之母馬利亞成孕降生並成為人——我們的主耶穌基督，本然而真實地是上帝；因此我們也稱神聖榮耀的童貞女馬利亞本然而真實地為上帝之母：這並非因為作為道的上帝從她那裡取得存在的起源，而是因為他在末後的日子從天降下，由她成孕降生並成為人而出生。我們如前所述地承認並相信他。

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