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Roman Pontiffs

Papal Letters 1 part 29/50

Latin original · 42 verses · some words can be tapped for a gloss · long chapter, split into parts; this part covers 1:1133–1:1174 (2003 verses in all)

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1:1133

si uere ergo profitemini hoc sacrum ac potius execramentum uobis esse salutare, ipsi celebrate more maiorum, ipsi cum resticulo nudi discurrite, ut rite uestrae salutis ludibria peragatis. si magna sunt. si diuina, si salutifera, si in his uitae uestrae pendet integritas. cur uos pudet per uos ipsos talia celebrare? si pudet et dedecus est. itane salutiferum est et diuinum et profuturum, quod uos ipsi dedecus esse fateamini? nemo religionem profitetur. quam per se exsequi prorsus erubescit et refugit: ipsa uerecundia uestra uos doceat crimen esse publicum, non salutem et non diuinitatis cultum, de quo sapiens nullus erubescit, sed instrumenta prauitatum.

If, therefore, you truly profess that this sacred rite — or rather this execrable thing — is salutary to you, then celebrate it yourselves after the manner of your ancestors; run about naked yourselves with the little cord, so that you may duly perform the mockeries of your own salvation. If these things are great, if divine, if health-bringing, if upon them hangs the integrity of your life — why are you ashamed to celebrate such things by yourselves? If you are ashamed, and it is a disgrace — is that then health-bringing and divine and profitable, which you yourselves confess to be a disgrace? No one professes a religion which he blushes and shrinks to carry out through himself: let your very shame teach you that it is a public crime, not salvation and not the worship of divinity — of which no wise man is ashamed — but rather instruments of depravities.

所以，你們若真宣稱這神聖之禮——或不如說這可憎之事——對你們是有益的，那就照祖先的樣式親自舉行罷；你們自己拿著小繩、赤身奔走，好按禮完成你們那救恩的笑柄罷。這些事若是偉大的、若是屬神的、若是帶來健康的、你們生命的完整若真繫於其上——你們為何羞於親自舉行這樣的事呢？你們若感到羞恥、若這是恥辱——那麼你們自己承認為恥辱之事，怎會是帶來健康、屬神、且有益的呢？沒有人會宣認一種他自己羞於、退縮於親身履行的宗教：讓你們自己的羞愧教導你們，這乃是公開的罪行，而非救恩、亦非對神明的敬拜——那是沒有一個智者會羞於的——而是敗行的工具。

1:1134

quibus mens uestra contra semet ipsam testimonium ferens, quod gerendum profitetur, erubescit implere. Castores uestri certe, a quorum cultu desistere noluistis. cur uobis oportuna maria minime praebuerunt, ut hiemis tempore uenirent huc nauigia cum frumentis et ciuitas inopia minime laboraret? an diebus sequentibus hoc futurum est aestatis? a deo constitutum beneficium est, non Castorum uana persuasio. dicite nobis, nec Cbnstiani nec pagani, ubique perfidi nusquam fideles, ubique corrupti nusquam integri, qui tam utrumque tenere non potestis, quam sibi utrumque contrarium est: dicite inquam.

By which your own mind, bearing witness against itself, blushes to fulfill what it professes ought to be done. Surely your Castors, from whose cult you were unwilling to desist — why did they by no means furnish you seasonable seas, so that in wintertime ships might come here with grain and the city might not labor under want? Or will this happen in the following summer days? It is a benefit ordained by God, not the empty persuasion of the Castors. Tell us — neither Christians nor pagans, everywhere faithless and nowhere faithful, everywhere corrupt and nowhere sound, you who can hold both no better than the two are contrary to one another — tell us, I say:

你們的心竟這樣自作反證，羞於履行它自己所宣稱當行的事。你們那對雙子星卡斯托爾（Castors，你們不肯罷手不拜的），為何竟絲毫不給你們適航的海面，好使冬令時節載糧的船隻能來到此地，城邑不致因缺乏而受困？還是說這要在來年夏日發生？這是神所命定的恩惠，並非卡斯托爾的空洞說服。告訴我們罷——你們既不是基督徒也不是異教徒，處處背信、無處守信，處處敗壞、無處純全，你們既不能兼守二者，正如二者彼此相反：我說，告訴我們罷：

1:1135

Lupercaliorum patroni et re uera digni talis ludibrii et cantilenarum turpium defensores, digni magistri uesaniae et qui non sine causa sana capita non habetis, digni hac religione. quae obscenitatum et flagitiorum uocibus celebratur: uideritis ipsi, quid uobis salutis impendat, quae tantam moribus labem perniciemque proponit? nec est, quod dicatis potius haec agendo et facinora uniuscuiusque uulgando deterreri a talibus commissis animos et pudore refrenari, ne de his publica uoce cantetur, quando, sicut ille ait, non tam deterrere quam admonere animos haec ludibria uideantur et, sicut ille dixit.

O patrons of the Lupercalia, and truly worthy defenders of such a mockery and of base ditties, worthy masters of madness, and you who not without cause have no sound heads, worthy of this religion which is celebrated with cries of obscenities and outrages — you may see for yourselves what salvation is bestowed on you by that which sets forth so great a stain and ruin to morals? Nor is there any reason for you to say that rather by performing these things and by publishing each one's misdeeds, minds are deterred from such commissions and restrained by shame, lest these things be sung about in a public voice — since, as that man says, these mockeries seem not so much to deter as to admonish minds; and, as that man said…

盧柏迦利亞節的庇護者啊，你們實在配作這等笑柄和卑鄙小調的辯護人，配作癲狂的師傅，你們沒有清醒的頭腦也不是無因；你們配得這以淫穢與醜行之呼聲慶祝的宗教——你們自己且看，那擺出如此巨大的道德污點與敗壞之事，能賜你們什麼救恩呢？你們也沒有理由說：藉著舉行這些事、把各人的惡行公布出來，人心倒能被嚇阻、不去犯這樣的事，並因羞恥而受約束，免得這些事被公眾的口所歌唱——因為正如那位所說，這些笑柄與其說是嚇阻人心，不如說是慫恿人心；並且正如那位所說：

1:1136

iram atque animos a crimine sumunt eo impudentiores effecti, quo crimine publicato expositaque uerecundia nil superest omnino, quod pudeat, nec habet, quod metuat publicari, sed iam se fiducialiter exertat, qualis in propatulo non per coher(ci)tionem sed potius per quandam laetitiam et celebritatem numinum decantata est, quaelibet illa persona, immo et religione se praestare confidit, ut sit, unde numinum sollemnia celebrentur, quae nisi criminum decantationibus non coluntur. dicite nobis itaque, qui uoluntatelll profanitatis habetis, cuius causas asserere non potestis, qui tuendae habetis propositum falsitatis, quam defendere non potestis:

They draw wrath and boldness from the crime, being made the more shameless in that, once the crime is published and modesty laid bare, nothing at all remains for them to be ashamed of, nor have they anything to fear being made public; but now each such person, whoever it may be, confidently displays himself in the open — not through restraint but rather through a kind of gladness and festivity — being sung about among the solemnities of the deities; nay, he trusts to distinguish himself even by religion, so that there be a means by which the solemnities of the deities may be celebrated, which are worshipped by nothing else than the chanting of crimes. Tell us therefore, you who have the will for profanity whose causes you cannot assert, who have the purpose of upholding a falsehood which you cannot defend:

他們反從罪行中汲取怒氣與膽量，變得更加無恥；因為罪一經公布、羞恥一經揭露，就再無任何值得他們羞愧的，也沒有什麼怕被公開的了；如今每一個這樣的人，無論是誰，都放膽在光天化日之下炫耀自己——不是出於克制，而是出於某種歡樂與慶賀——在眾神明的祭典中被歌頌；不但如此，他還自信能藉宗教出人頭地，好使有途徑可以慶祝眾神明的祭典，而這些祭典無非是靠歌唱罪行來敬奉的。所以告訴我們罷，你們這些懷著褻瀆意願、卻說不出其理由的人，你們這些立志要維護虛假、卻無法為之辯護的人：

1:1137

quid dicturi estis de siccitate, de grandine, de turbinibus, de tempestatibus uariisque cladibus, quae pro morum nostrorum qualitate proueniunt? numquidnam haec omnia pro sublatis Lupercalibus contigerunt an malis moribus castigandis meritis retributionibus inferuntur? sed non mirum est homines non iudicio diuino uelle ista contingere sed uanae superstitionis incursu, qui ut sua crimina et malefacta cooperiant, auctoritatem caeli sidera perhibent adhibere et fatalem indu( cere> errorem necessitatemque peccandi facinoraque sua non de cordis proprii peruersitate procedere sed caelo auctore pendere.

What will you say about drought, about hail, about whirlwinds, about storms and various disasters, which come about according to the quality of our morals? Did all these things happen because of the abolished Lupercalia, or are they inflicted by deserved retributions for the chastening of evil morals? But it is no wonder that men wish these things to happen not by divine judgment but by the onset of empty superstition — men who, in order to cover over their own crimes and misdeeds, allege that the stars of heaven exercise authority and introduce a fatal error and a necessity of sinning, and that their crimes proceed not from the perversity of their own heart but hang upon heaven as their author.

論到旱災、論到冰雹、論到旋風、論到暴風雨與各樣的災禍——這些都是按我們道德的品質而來的——你們要說什麼呢？難道這一切都是因盧柏迦利亞節被廢而發生的嗎？還是為管教敗壞的道德，藉應得的報應而降下的呢？但人們寧願說這些事不是出於神的審判，而是出於空洞迷信的侵襲，這也不足為奇——他們為要掩蓋自己的罪過與惡行，就宣稱天上的星辰施行權勢，並引入一種命定的謬誤與犯罪的必然性，說他們的罪行不是出於自己心中的乖僻，而是繫於以天為源頭。

1:1138

proponite igitur, pro quibus aut submouendis malis aut promerendis bonis Lupercalia uestra fuerint instituta, et uideamus, quae illa bona prouenerint, cum Lupercalia gererentur, et quae mala successerint, cum Lupercalia uiderentur ablata. figite gradum: ad quod uestrum excidium dicatis haec prodigia fuisse reperta, digni, qui monstrum nescio quod pecudis hominisque mixtura compositum siue uere siue false editum celebretis? si propter pestilentiam summouendam, ut antiquiora praeteream, ecce, antequam meis temporibus tollerentur, pestilentiam grauem tam in urbe quam in agris hominum pecudumque fuisse non dubium est; si pro sterilitate iactatis.

Set forth, then, for the averting of what evils or the obtaining of what goods your Lupercalia were instituted, and let us see what goods came about when the Lupercalia were being performed, and what evils befell when the Lupercalia seemed to have been abolished. Halt your step: for what destruction of yours will you say these prodigies were devised — you who are worthy to celebrate some monster or other, compounded of the mixture of beast and man, whether truly or falsely produced? If it was for the averting of pestilence — to pass over more ancient times — behold, before they were abolished in my own days, there is no doubt that a grievous pestilence of men and cattle existed both in the city and in the fields; if you boast that it was for barrenness…

那麼請說明，你們的盧柏迦利亞節究竟是為驅除什麼禍患、或博取什麼福祉而設立的，讓我們看看：當盧柏迦利亞節舉行時有什麼福祉臨到，當盧柏迦利亞節似乎被廢時又有什麼禍患發生。停下你的腳步：你們要說這些怪異之兆是為你們哪一種毀滅而發明的呢——你們配得慶祝某個由獸與人混合而成、無論真假的怪物？若說是為驅除瘟疫——姑且略過更古的時代——看哪，在它於我這時代被廢之前，城中與鄉間人畜遭受嚴重瘟疫是毫無疑問的；若你們誇稱它是為對付不育……

1:1139

cur in Africa uel Galliis ista contingunt, ubi nec fuerunt aliquando Lupercalia nec constat fuisse sublata? cur nunc Oriens omnium rerum copiis exuberat et abundat. qui nec celebrauit umquam Lupercalia nec celebrat? an dicitis illic nocere, ubi per plurima saecula fuerant celebrata et repente sublata sunt? uideamus ergo, si his temporibus, quibus dicitis agitata et rite ac plena sui, sicut uobis uidetur, deuotione completa sunt, numquam fames, numquam pestilentia prorsus extiterit. si uero saepenumero his cladibus ad extremum periculi uentum est, apparet his malis summouendis nihil Lupercalia profuisi:ie etiam eo tempore, quo, sicut dictum est, ut putatis, competenti ordine gererentur.

Why do these things happen in Africa or in the Gauls, where the Lupercalia never existed nor is it established that they were abolished? Why does the East now overflow and abound with plenty of all things — the East which never at any time celebrated the Lupercalia, nor celebrates them? Or do you say that they do harm there, where for very many ages they had been celebrated and were suddenly abolished? Let us see, then, whether in these times, in which you say they were carried on and duly and fully completed, with their devotion (as it seems to you) fulfilled, famine or pestilence never at all arose. But if again and again it came to the utmost peril through these disasters, it is clear that the Lupercalia profited nothing for the averting of these evils, even at the time in which, as has been said, they were (as you suppose) performed in fitting order.

這些事為何發生在非洲或高盧？那裡從未有過盧柏迦利亞節，也無法確定它曾被廢除。東方如今為何萬物豐盈富足——那從未在任何時候慶祝、如今也不慶祝盧柏迦利亞節的東方？還是你們要說，它只在那些曾經歷許多世代慶祝、卻突然被廢的地方才作出損害？那麼讓我們看看：在你們所說它被舉行、且照禮圓滿、依你們所見其虔誠得以完成的那些時候，是否就從未有饑荒、從未有瘟疫發生。但若一次又一次因這些災禍而陷入極端的危險，那就顯明：即使在你們所謂它被按合宜次序舉行的時候，盧柏迦利亞節對驅除這些禍患毫無益處。

1:1140

sic de singulis quibusque necessitatibus, propter quas dixeritis fuisse prouisum, si constiterit etiam illis non desisse, uana huius remedii conuincitur esse praesumptio. - uerumtamen cur non hoc etiam nunc experiamini. utrum ualeant aliquid rite celebrata? et uos per ludibria ista discurrite uestrorum more maiorum, ut diuinam rem et salutarem uobis, ut dicitis, deuotius celebrando saluti uestrae prospicere magis magisque ualeatis! - numquid cum haec celebrarentur. a Gallis Roma non capta est et saepenumero ad extrema quaeque peruenit? numquid bellis ciuilibus sub hac celebritate non concidit? numquid Lupercalia deerant, quando urbem Alaricus euertit?

Thus concerning each and every necessity, for the sake of which you say provision was made, if it is established that even in those times the evil did not cease, the presumption of this remedy is proved to be empty. Nevertheless, why do you not even now make trial whether they avail anything when duly celebrated? And do you run about through these mockeries after the manner of your ancestors, so that by more devoutly celebrating a matter divine and salutary to you (as you say), you may more and more be able to provide for your own salvation! When these things were being celebrated, was Rome not taken by the Gauls, and did it not often come to the direst extremities? Did it not fall in civil wars under this festivity? Were the Lupercalia lacking when Alaric overthrew the city?

因此，就你們所說「為此而設立防備」的每一種困厄而言，若能確立即使在那些時候禍患也未止息，那麼這補救之法的假設便被證明是空洞的。然而，你們何不就是如今也試一試，看它們若按禮舉行是否有何功效呢？你們何不照祖先的樣式親自奔走於這些笑柄之中，好使你們更虔敬地慶祝這（按你們所說）對你們既屬神又救人的事，從而更加能夠保全自己的救恩呢！當這些事被慶祝時，羅馬豈不曾被高盧人攻陷，豈不屢屢陷入種種最險惡的絕境？它豈不在這慶典之下的內戰中傾覆？當亞拉里克（Alaric）傾覆這城時，盧柏迦利亞節豈是缺席的嗎？

1:1141

et nuper, cum Anthemii et Ricimeris ciuili furore subuersa est, ubi sunt Lupercalia? cur istis minime profuerunt ? certe < si > diuinum est, si salutare uobis, cur non per uos ipsi. ut maiores uestri, ista faciatis? cur causas uestrae salutis minuitis? cur decoloratis, cur eliditis, cur ad uilia quaeque deducitis? quid imputatis nobis, cum ipsi remedia uestra calcetis? satius est et non temptare quam cont.umelioce peragere. maiores certe uestri si uitiose, ut illis u\'debatur, sacrum aliquod celebrassent, instaurandum esse ducebant:

And recently, when the city was overthrown by the civil fury of Anthemius and Ricimer, where were the Lupercalia? Why did they profit these people not at all? Surely, if it is divine, if salutary to you, why do you not perform these things by yourselves, as your ancestors did? Why do you diminish the causes of your salvation? Why do you discolor them, why do you crush them, why do you bring them down to base persons? Why do you charge us, when you yourselves trample on your own remedies? It is better even not to attempt a thing than to carry it out insultingly. Your ancestors, surely, if they had celebrated some sacred rite faultily (as it seemed to them), judged that it must be restored:

最近，當這城被安特米烏斯與里奇梅爾（Ricimer）的內戰狂怒所傾覆時，盧柏迦利亞節在哪裡？它為何絲毫不能使這些人得益？若它真是屬神的、對你們是救人的，你們為何不像你們的祖先那樣親自舉行呢？你們為何削減自己救恩的憑藉？你們為何使它褪色、為何壓碎它、為何把它降到卑賤之人身上？你們自己踐踏自己的補救之法，卻為何反責怪我們？與其帶著羞辱去執行一件事，倒不如根本不去嘗試。你們的祖先若曾（照他們所見）有瑕疵地舉行某種神聖之禮，誠然會判定它必須重新舉行：

1:1142

cur non, quod ad uitiosum cultum redegistis per indignas quasque id exequendo personas, competenti instauratione reparatis, ut causas uestrae salutis plenius perfectiusque tractetis? cur uos pudeat agere, si salutare est? si diuinum. cur tractasse sit dedecus? sed inquis uel imaginem ipsius rei non debere moueri. si prodest, si salutare est cur imago potius apud uos et non ipsa sit ueritas? aut si certe nec tunc profuit, quando ritu integro, sicut dicitis, tractabatur. quid quaeritis eius imaginem, cuius nec ipsam profuisse cernitis ueritatem? sed dicitis tot saeculis rem gestam nOli oportere secludi. nihilominus multis temporibus paganitatis superstitio uentilata est.

Why then do you not, by a fitting restoration, repair that which you have reduced to a faulty cult by performing it through all sorts of unworthy persons, so that you may treat the causes of your salvation more fully and more perfectly? Why should you be ashamed to perform it, if it is salutary? If it is divine, why should it be a disgrace to have handled it? But you say that not even the image of the thing itself ought to be removed. If it profits, if it is salutary, why should there be among you rather the image and not the very truth of it? Or if surely it did not profit even then, when it was handled with the rite intact (as you say), why do you seek the image of that whose very truth you perceive to have profited nothing? But you say a thing carried on for so many ages ought not to be set aside. None the less, for many ages the superstition of paganism has been aired.

那麼你們為何不藉合宜的重新舉行，來修復你們因藉各種不配之人執行而降為有瑕之敬拜的事，好使你們更充分、更完全地處理你們救恩的憑藉呢？它若是救人的，你們為何羞於舉行它？它若是屬神的，何以曾經手它竟成了恥辱？但你們說，連這事本身的形像也不該被除去。它若有益、若是救人的，你們中間為何寧存其形像，而非它本身的真實呢？又或者，即使當它照你們所說以完整之禮被舉行時尚且無益，你們又何必尋求那你們親眼看見連其真實也毫無益處之事的形像呢？但你們說，一件延續了如此多世代的事不該被廢棄。然而，異教的迷信也曾被張揚了許多世代。

1:1143

sacrificetur in templis daemonum et in Capitolio profana uanitas celebretur! cur portionem defenditis et, quae maiora sunt, praeteritis? si plurima genera uanitatum multis acta saeculis probantur esse sublata, cur portio quantouis tempore uentilata non possit auferri? si temporibus praescribitur, imputate maioribus uestri:.;, qui cum hac temporis praescriptione non usi sint, posse, quod superfluum est, et debere rcmoueri, dum plura et maiora submota sunt, indicarunt. sed dicis etiam Christianis temporibus haec fuisse. sed etiam illa aliquamdiu Christianis quoque temporibus celebrata sunt. numquidnam, quia sub primiş praesulibus Christianae religionis ablata non sunt.

Let sacrifice be offered in the temples of demons, and let profane vanity be celebrated in the Capitol! Why do you defend a portion, and pass over the greater things? If very many kinds of vanities, carried on for many ages, are proved to have been abolished, why can a portion, aired for however long a time, not be taken away? If prescription is claimed by length of time, charge it against your own ancestors, who — since they did not make use of this prescription of time — declared that what is superfluous both can and ought to be removed, seeing that more and greater things have been done away with. But you say that these things existed even in Christian times. Yet even those other things were for a while celebrated in Christian times too. Is it then, because under the first prelates of the Christian religion they were not abolished…

就讓人在眾邪魔的廟中獻祭，在羅馬卡庇托山上慶祝褻瀆的虛妄罷！你們為何只維護其中一部分，卻略過那更大的部分呢？若許多種延續了多世代的虛妄之事都被證明已遭廢除，那麼一部分無論被張揚多久，為何就不能被除去呢？若以時間長久作為既得之權，那就去責怪你們自己的祖先罷——他們既沒有援用這時間上的既得權，反倒宣告：既然更多、更大的事都已被除去，凡多餘的事也能夠、也應當被移除。但你們說，這些事甚至在基督教的時代也存在。然而連那些別的事，也一度在基督教的時代被慶祝過。難道因為在基督教信仰最初的教長之下它們未被廢除……

1:1144

ideo sub eorum successoribus tolli minime debuerunt? multa sunt, quae singulis pontificibus diuerso tempore sublata sunt noxia uel abiecta; non enim simul omnes in corpore curat medicina languores, sed quod periculosius conspicit inminere, ne aut materia corporis non sufficiat medicinae aut pro conditione mortali simul omnia non possit auertere. quaere, quale sit, unde agis: si bonum est, si diuinum, si salubre, merito quandocumque tolli non debuit; si nec salubre nec diuinum, causandum tibi magis est, cur tardius auferatur, quod superstitiosum constat et uanum, quod certe Christianae professioni non conuenire manifestum est. postremo, quod ad me pertinet.

…they ought therefore by no means to be removed under their successors? There are many things, harmful or to be cast away, which were abolished by individual bishops at various times; for medicine does not cure all the ailments in the body at once, but that which it perceives to threaten more perilously, lest either the material of the body should not suffice for the remedy, or, by reason of mortal condition, it cannot avert all things at once. Ask what kind of thing it is that you are engaged in: if it is good, if divine, if wholesome, it deservedly ought never to have been removed at any time; if it is neither wholesome nor divine, you must rather plead why what is agreed to be superstitious and vain is removed too late — that which certainly is manifestly unfitting to the Christian profession. Finally, as far as concerns me…

……因此在他們的繼任者之下就絕不該被除去嗎？有許多有害或當棄的事，是各主教在不同時候逐一廢除的；因為醫術不能一次醫治身體中的一切病症，乃是先治它所察覺威脅較危急的，免得或是身體的質料不足以承受療治，或是因人之必死的境況，它不能一次除去一切。你且問問你所從事的是什麼樣的事：它若是善的、屬神的、有益健康的，理當在任何時候都不該被除去；它若既無益又非屬神，你就更該申辯：為何那公認是迷信而虛妄、且顯然與基督徒信仰不相稱的事，反倒被除得太遲了。最後，就我而論……

1:1145

nullus baptizatus, nullus Christianus hoc celebret et soli hoc pagani, quorum ritus est, exsequantur. me pronuntiare conuenit Christianis ista perniciosa et funesta indubitanter existere. quid me incusas. si quod professioni intime inimicum est, a consortibus professionis Christianae pronuntio submouendum ? ego certe absoluam conscientiam meam: ipsi uideant, qui iustis admonitionibus oboedil\'A neglexerint.

…let no baptized person, no Christian celebrate this, and let only the pagans, whose rite it is, carry it out. It befits me to declare to Christians that these things undoubtedly exist as pernicious and deadly. Why do you accuse me, if I declare that what is intimately hostile to our profession must be removed from the partners of the Christian profession? I at least shall absolve my conscience: let those look to it who have neglected to obey just admonitions.

……願受過洗的人、任何基督徒都不慶祝這事，惟獨那些以此為本身禮儀的異教徒去執行罷。向基督徒宣告這些事無疑是有害而致命的，這正合我的職分。若我宣告：凡與我們信仰內裡為敵的事，都必須從基督徒信仰的同伴中除去，你們為何控告我？我至少要使自己的良心無虧：至於那些忽略順從公正勸誡的人，讓他們自己去承擔罷。

1:1146

quod etiam praecessores meos forsitan fecisse non ambigo et apud imperiales aures haec summouenda temptasse et, quia auditos esse non constat, dum haec mala hodieque perdurant, ideo haec ipsa imperia defecerunt, ideo etiam nomen Romanum non remotis etiam Lupercalibus usque ad extrema quaeque peruenit. et ideo nunc ea remouenda suadeo, quae cum nihil profuisse cognosco, tamquam contraria uerae religioni noxia potius extitisse pronuntio. postremo si de meorum persona praescribendum aestimas decessorum, unusquisque nostrum administrationis suae redditurus est rationem, sicut etiam in publicis dignitatibus fieri peruidetis.

This I do not doubt that even my predecessors perhaps did, and that they attempted to have these things removed before the imperial ears; and because it is not established that they were heeded — since these evils endure even to this day — for this reason these very realms have failed, for this reason the Roman name too, the Lupercalia not even being removed, has come to every extremity. And therefore now I counsel that those things be removed which, since I know them to have profited nothing, I rather declare to have existed as harmful, being contrary to the true religion. Finally, if you think that a precedent must be prescribed from the person of my predecessors, each one of us will render an account of his own administration, as you also perceive is done in public offices.

我毫不懷疑，或許連我的前任也曾這樣做過，曾試圖使這些事在皇帝的耳前被除去；而既然無法確定他們被聽從——因這些禍患至今猶存——正因如此，這些國度纔傾敗，正因如此，羅馬之名雖連盧柏迦利亞節也未除去，也走到了種種絕境。所以如今我勸告：那些既然我知道毫無益處、我反倒宣告其為有害、與真宗教相違的事，都當被除去。最後，你若認為當以我前任的作為為判例，那麼我們各人都要為自己的治理交帳，正如你所見在公職中所行的一樣。

1:1147

ego neglegentiam accusare non audeo praecessorum, cum magis credam fortasse temptasse eos, ut haec prauitas tolleretur, et quasdam extitisse causas et contrarias uoluntates, quae eorum intentiones praepedirent, sicut ne nunc quidem uos ipsos absistere insanis conatibus uelle perpenditis. (101.) GELASIUS EPISCOPUS UNIUERSIS EPISCOPIS PER DARDANIAM SIUE PER ILLVRICUM CONSTITUTIS.

I do not dare to accuse my predecessors of negligence, since I rather believe that they perhaps attempted to have this depravity removed, and that certain causes and contrary wills arose which impeded their intentions — just as not even now do you yourselves consider yourselves willing to desist from your insane endeavors. (101.) BISHOP GELASIUS TO ALL THE BISHOPS ESTABLISHED THROUGHOUT DARDANIA OR THROUGH ILLYRICUM.

我不敢指控我的前任怠惰，因我寧願相信：他們或許曾試圖除去這敗行，只是興起了某些緣故與相反的意願，攔阻了他們的意圖——正如就是如今，你們自己也不肯罷手不作那些瘋狂的圖謀。（101.）主教革拉修（GELASIUS）致達達尼亞（Dardania）並伊利里庫姆（Illyricum）全境所立的眾主教。

1:1148

Audientes orthodoxam uestrae dilectionis in Christo constantiam atque ita uos antiquae fidei communionisque sincerae traditionibus inhaerentes, ut mentem Christianae deditam ueritati nullatenus inficerent praeuaricatorum uicina contagia, magnificauimus dominum caritatemque uestram missis litteris alloqui per religiosos uiros filios nostros Cyprianum atque Macarium diacones tota cordis auiditate. curauimus, quoniam pro sedis apostolicae principatu. cuius sollicitudo delegata diuinitus cunctis debetur ecclesiis, nos uiuimus, si uos statis in domino, magnisque gaudiis triumphamus.

Hearing of the orthodox steadfastness of your Charity in Christ, and that you thus cleave to the traditions of the ancient faith and sincere communion, so that the neighboring contagions of the transgressors could in no way infect a mind devoted to Christian truth, we magnified the Lord, and with all the eagerness of our heart we took care to address your Charity by letters sent through religious men, our sons Cyprian and Macarius the deacons; because, for the primacy of the Apostolic See — whose care, divinely delegated, is owed to all the churches — we live, if you stand fast in the Lord, and we triumph with great joys.

聽聞你們在基督裡愛心（Charity）的正統堅定，又聽聞你們如此持守古老信仰與純正共融的傳統，以致背信者鄰近的毒害絲毫不能感染那專注於基督真理的心，我們便尊崇了主，並以全心的熱切，藉所差遣的虔敬之人——我們的兒子、執事居普良（Cyprian）與馬迦流（Macarius）——致函問候你們的愛心；因為為著使徒座位的首席之權（其關切乃神所託付，理當遍及眾教會），我們得以存活，只要你們在主裡站立得穩，我們便以極大的喜樂得勝誇勝。

1:1149

cum ubique terrarum dominum Sabaoth semen purae confessionis reliquisse cognoscimus, quod non in petrosa deueniens aestu temptationis exaruit nec uiae proximum cecidit uagantibus inimicis expositum nec in spinas inruit suffocandum sed in bonam terram piae deuotionis uestrae caelesti satione dispersum in tricesimum sexagesimumque fructum centenariumque profecit, perfectionem scilicet frumenti dominici mystica locutione designans. quapropter exultantibus animis confidentius incitamus, ut ab Eutychianae pestis incursu pectora uestra sapienter intemerata seruetis, quoniam qui perseuerauerit usque in finem, hic saluus erit. dominus prope est: nihil solliciti sitis.

Since we recognize that everywhere on earth the Lord of Sabaoth has left a seed of pure confession, which did not, falling upon rocky ground, wither in the heat of temptation, nor fall by the wayside, exposed to the wandering enemies, nor rush among thorns to be choked, but, scattered by heavenly sowing upon the good ground of your pious devotion, has grown to thirtyfold, sixtyfold, and a hundredfold fruit — signifying, namely, by a mystical expression, the perfection of the Lord's grain. Wherefore, with exulting spirits we the more confidently urge you to preserve your hearts wisely undefiled from the onset of the Eutychian plague, since 'he who perseveres unto the end, the same shall be saved.' 'The Lord is at hand: be anxious for nothing.'

我們既認出：普天之下，萬軍之耶和華（Lord of Sabaoth）已留下純正認信的種子，這種子沒有落在石地上而在試探的炎熱中枯乾，沒有落在路旁而暴露於遊行的仇敵，也沒有落入荊棘中被窒息，乃是藉屬天的撒種撒在你們敬虔奉獻的好土上，長出三十倍、六十倍、一百倍的果子——這正是以奧秘的說法，表明主之麥子的完全。因此，我們懷著歡騰的心靈，更加放膽勸勉你們：要智慧地保守你們的心，不受歐迪奇（Eutyches）異端瘟疫侵襲所玷污，因為「惟有忍耐到底的，必然得救。」「主已臨近了，應當一無掛慮。」

1:1150

siquidem maior est, qui in nobis est, quam qui in hoc mundo, regnumque domini intra nos esse scriptura testante sit certum.

For greater is He who is in us than he who is in this world, and by the testimony of Scripture it is certain that the kingdom of the Lord is within us.

因為那在我們裡面的，比那在這世界裡的更大；並且照聖經的見證，主的國就在我們裡面，這是確定無疑的。

1:1151

ut autem ab eorum, qui in errore sunt positi, noxia societate caueatis, nullum talibus communicantem ad uestrum recipiatis qualibet subreptione consortium, quia sicut in unaquaque haeresi cum prauitatis auctore damnato successores eius et conplices atque huiusmodi sectatores polluta communione permixtos catholica uitare debet integritas, ita cum Eutychete Dioscorus simulque Timotheus Elurus et Petrus Alexandrinus eiusque communicator Acacius nec non etiam Antiochenus Petrus cum suis omnino sunt participibus abdicandi nec quisquam, etiamsi prauitatem deponere se promittat, recitandis tamen nominibus consentiens perditorum uel eadem recitantium minime communione discretus ad inmaculata sacri gregis ouilia quibuscumque modis est permittendus intrare, ut ecclesia dei nostri.

And that you may beware of the harmful society of those who are set in error, admit no one who communicates with such men into your fellowship by any surreptitious means; for just as, in each heresy, together with the condemned author of the depravity, Catholic integrity ought to avoid his successors and accomplices and such-like followers mingled in polluted communion, so together with Eutyches, Dioscorus and likewise Timothy Aelurus and Peter of Alexandria and his communicator Acacius, and also Peter of Antioch with all their associates, are utterly to be renounced; nor is anyone — even if he should promise to lay aside his depravity, yet consenting to the reciting of the names of the lost, or not separated by communion from those reciting the same — by any means to be permitted to enter the immaculate sheepfolds of the sacred flock, so that the Church of our God…

為叫你們提防那些陷於錯謬之人有害的交往，凡與這等人相通的，你們都不可藉任何暗中偷進的方式，接納他進入你們的團契；因為正如在各異端中，大公信仰的純全，除當避開那被定罪的敗行創始者外，也當避開他的繼任者、同謀者，以及在污穢共融中相混的這類跟隨者；照樣，歐迪奇、狄約斯古若（Dioscorus）、以及提摩太·艾魯魯（Timothy Aelurus）、亞歷山大的彼得（Peter）及其同領聖餐者亞迦修（Acacius），並安提阿的彼得連同其一切同夥，都當全然被棄絕；任何人——即便他應許要撇下其敗行，卻仍同意誦讀那些沉淪者的名字，或未藉共融與那誦讀這等名字之人分別——都絕不可以任何方式獲准進入聖群那無玷的羊圈，好使我們神的教會……

1:1152

quae maculam rugamque non sustinet, inuiolata permaneat, absint ergo a fidelibus Christi uiperei capitis dira commercia et procul a caelestibus pascuis mortifera uenena pellantur, ut salutaris alimonia panis illius, qui . de caelo descendit, fideliter hunc sumentes ad uitam perducat aeternam. quae ut mutua ualeamus exhortatione prospicere, det operam uestra dilectio, ut et sospitatem uestrae caritatis optatam et fidei communi instantia nobis crebrius aperire non desinat, quatenus alternis nos instructionibus excitantes legitimorum domini sacerdotum possimus inuenire mercedem.

…which suffers neither spot nor wrinkle, may remain inviolate. Let the dire dealings of the viper's head, then, be far from the faithful of Christ, and let the deadly poisons be driven far from the heavenly pastures, so that the wholesome nourishment of that Bread which came down from heaven may lead those who faithfully partake of it to life eternal. And that we may be able to look to these things by mutual exhortation, let your Charity give heed that it may not cease more frequently to disclose to us both the longed-for well-being of your love and the standing of the common faith, so that, rousing one another by alternating instructions, we may be able to find the reward of the Lord's lawful priests.

……她既不受玷污也不受皺紋，可以保持不受侵損。願那毒蛇之首的可怕交易遠離基督的信徒，願那致命的毒藥被逐出屬天的草場，好使那從天降下之糧食有益的滋養，領那些憑信領受它的人進入永生。為叫我們能藉彼此勸勉顧念這些事，願你們的愛心留意，不停止更常向我們透露：既有你們愛心所盼望的康健，也有你們持守共同信仰的堅定，好使我們藉交替的教導彼此激勵，得以尋見主之合法祭司的賞賜。

1:1153

per uicinas quoque prouincias haec eadem patefacere uestra caritas uigilanter insistat, ut et qui catholicae communionis sinceritate subsistunt competentibus roborentur alloquiis et qui forsitan a huius rectitudine deuiarunt ad integritatem dogmatis Christiani salubribus monitis reducantur. nouerit autem uestra fraternitas ecclesiae Thessalonicensis antistitem nostris adhortationibus saepius incitatum contagia communionis externae numquam declinare uoluisse nec apud . nos nomen Acacii uel ceterorum similium perfidorum hisque communicantium congrua professione damnasse.

Through the neighboring provinces also let your Charity vigilantly press to make these same things plain, so that both those who abide in the sincerity of Catholic communion may be strengthened by fitting exhortations, and those who perhaps have strayed from its rectitude may be led back to the integrity of Christian doctrine by wholesome admonitions. But let your Fraternity know that the bishop of the church of Thessalonica, though often urged by our exhortations, has never been willing to shun the contagions of external communion, nor, by a fitting profession before us, to condemn the name of Acacius or of the other faithless men like him and of those communicating with them.

願你們的愛心也在鄰近各省警醒竭力，使這同樣的事得以顯明，好叫那些持守大公共融之純正的人，藉合宜的勸勉得堅固；那些或許偏離其正道的人，藉有益的勸誡被領回基督教義的純全。但願你們弟兄們知道：帖撒羅尼迦（Thessalonica）教會的主教，雖屢屢受我們勸勉催促，卻始終不肯躲避外邦共融的毒害，也不肯在我們面前藉合宜的認信，定亞迦修並其他像他一樣背信之人、以及與他們相通之人的名字為罪。

1:1154

quapropter eum communionem sedis apostolicae non recepisse manifestum est, quoniam nisi puris sensibus et ab omni nefandae societatis peste mundatis beati Petri apostoli nec possumus nec debemus caelestia praebere commercia. propterea cautius agendum est cum praefato, ne catholicis mentibus ficta apostolicae sedis reconciliatione subripiat; quam sicut dolosis artibus fallere et circumuenire non praeualet, ita subdolus non potest optinere.

Wherefore it is manifest that he has not received the communion of the Apostolic See, since, except to those with pure minds and cleansed from every plague of nefarious society, we neither can nor ought to grant the heavenly commerce of the blessed Apostle Peter. Therefore one must act the more cautiously with the aforesaid man, lest by a feigned reconciliation with the Apostolic See he steal upon Catholic minds; and just as by his deceitful arts he does not prevail to deceive and circumvent us, so, being crafty, he cannot obtain it.

因此顯然可見：他並未領受使徒座位的共融，因為除了那些心地純潔、脫離一切邪惡結盟之毒害的人以外，我們既不能、也不當授予有福的使徒彼得那屬天的交往。所以對待前述那人須更加謹慎，免得他藉一種假冒的與使徒座位和好，偷偷侵入大公信徒的心；正如他憑其詭詐的伎倆不能得逞欺騙、蒙蔽我們，照樣，他這狡猾之人也無法得著它。

1:1155

auctoritatem quoque nostram, quae ad Dalmatiarum est directa pontifices, etiam ad uos credidimus dirigendam, quatenus in ueritate catholica secundum formam traditionis antiquae tenere nos consonam noueritis ubique sententiam, si quos uero nouos didiceritis motus exsurgere, nobis fraterna debeatis sollicitudine reserare, quo subinde, quae patrum regulis congruant, praestante domino remedia procuremus. nec quisquam omnino nobis persuadeat Acacio praeuaricationis suae crimen fuisse laxatum.

Our authority also, which has been directed to the pontiffs of the Dalmatias, we have believed should be directed to you as well, so that you may know us to hold everywhere, in Catholic truth according to the form of ancient tradition, a consonant judgment; and if you should learn that any new commotions are arising, you ought with brotherly solicitude to disclose them to us, that thereupon, the Lord granting, we may procure such remedies as accord with the rules of the fathers. And let no one at all persuade us that the crime of his prevarication has been remitted to Acacius.

我們的權柄，就是已頒發給達爾馬提亞（Dalmatia）各地眾主教的，我們也認為當一併頒發給你們，好使你們知道：我們照古老傳統的樣式，在大公真理中無論何處都持守一致的判斷；你們若得知有任何新的騷動興起，就當以弟兄的關切向我們揭示，好使我們藉主的恩准，隨即為之預備合乎教父規範的補救。也不容任何人說服我們，說亞迦修背信之罪已蒙赦免。

1:1156

quia qui, postquam in collegium recidens prauitatis iure commeruit ab apostolica communione secludi, in hac eadem persistens damnatione defunctus est, absolutionem, quam superstes nec quaesiuit omnino nec meruit, mortuus iam non potest impetrare; siquidem ipsis apostolis Christi uoce delegatum est quae ligaueritis super terram et quae solueritis super terram.

For he who, after falling back into the college of depravity, by right deserved to be shut out from apostolic communion, and, persisting in this same condemnation, died in it, cannot, now dead, obtain the absolution which, while surviving, he neither sought at all nor merited; since to the very apostles it was delegated by the voice of Christ: 'Whatsoever you shall bind upon earth… and whatsoever you shall loose upon earth.'

因為那人在墮回敗壞的同黨之後，按理應被逐出使徒的共融，並且執迷於這同一定罪之中而死；他既已死去，就不能得著那赦免——那赦免是他活著時既根本未曾尋求、也未曾配得的；因為主基督親口對眾使徒說：「凡你們在地上所捆綁的……凡你們在地上所釋放的。」

1:1157

ceterum iam de eo, qui in diuino est iudicio constitutus, nobis fas aliud decernere non est praeter id, in quo eum dies supremus inuenit, atque ideo nisi eius nomine refutato ceterisque consortibus huius erroris cum nullo prorsus eorum participare debebitis mensae dominicae puritatem, quam maiores nostri semper ab haeretica magnopere seruauerunt pollutione discretam.

For the rest, concerning him who is now set in the divine judgment, it is not lawful for us to decree anything other than that in which the last day found him; and therefore, unless his name be repudiated and his fellow partners in this error, you must by no means share the purity of the Lord's table with any of them whatsoever — that purity which our forefathers always kept, with great care, separated from heretical pollution.

至於那如今已被安置於神的審判之下的人，除了那末日臨到他時他所處的光景以外，我們無權裁定別的；因此，除非他的名字並其在此錯謬中的同夥都被棄絕，你們絕不可與他們中任何一人分享主之筵席的純淨——那純淨是我們的先人素來極其謹慎地保守、與異端的玷污分別開來的。

1:1158

sed neque uos quisquam circumuenire pertemptet, cum dicat non ae religione sed ae nominibus esse certamen uel apostolicam sedem non causam communionis catholicae fideique tractare sed iniuriam dolere, cur uideatur ab Acacio fuisse contempta, quoniam haec et huiusmodi, quatenus simplices quosque decipiant, hi, qui in errore sunt positi, spargere non quiescunt. uidetis enim, sicut supra iam dictum est, per nomina praeuaricatorum, si, quod absit, in ecclesia recitanda credantur, simul et contagium praeuaricationis induci.

But let no one attempt to circumvent you, when he says that the contest is not about religion but about names, or that the Apostolic See is not treating the cause of Catholic communion and faith but grieving over an injury — why it seems to have been slighted by Acacius; since these things and the like, in order to deceive all simple folk, those who are set in error do not cease to scatter abroad. For you see, as has already been said above, that through the names of the prevaricators — if, which God forbid, they should be believed to be recited in the Church — at the same time the contagion of prevarication too is introduced.

但不要讓任何人試圖蒙蔽你們，當他說這爭論不是關乎信仰、而是關乎名字，或說使徒座位所處理的不是大公共融與信仰的緣由、而是為所受的傷害悲嘆——就是為何它似乎被亞迦修所輕慢；因為這一類的話，那些陷於錯謬的人為要欺哄一切單純之人，總不停止到處散播。因為你們看見，正如上面已說過的：藉著那些背信者的名字——倘若（願神禁止）它們竟被信為在教會中誦讀——背信的毒害也就同時被引入了。

1:1159

sedes autem apostolica in tantum non contumeliam dolet sed fidem defendit communionemque sinceram, ut hodie cunctos, qui in eius uisi sunt prorupisse despectum, si ad integritatem fidei communionisque catholicae reuertantur, secundum regularum tramitem paternarum toto cordis affectu uenientes et plena caritate suscipiat. Dat. III. Non. Aug. Asterio et Praesidio conss. (102.) LIBELLUS QVEM DEDERUNT APOCRISARII ALEXANDRINAE ECCLESIAE LEGATIS AB URBE ROMA CONSTANTINOPOLUM DESTINATIS.

The Apostolic See, however, grieves not so much over the insult as it defends the faith and sincere communion, so that this very day it may receive with the whole affection of its heart and with full charity all those who are seen to have broken out into contempt of it, if they return to the integrity of the faith and of catholic communion, coming along the path of the fathers' rules. Given on the third day before the Nones of August, in the consulship of Asterius and Praesidius. (102.) THE PETITION WHICH THE ENVOYS OF THE CHURCH OF ALEXANDRIA GAVE TO THE LEGATES SENT FROM THE CITY OF ROME TO CONSTANTINOPLE.

然而使徒座所悲痛的並非那侮辱，而是為捍衛信德與純正的共融，以致今日凡曾顯出輕慢它的人，只要他們循著先祖規則的道路，全心懷著全然的愛德歸來，重返信德的完整與大公共融，使徒座便以全心的情感將他們全都接納。頒於八月初五前第三日，阿斯特里烏斯與普雷西狄烏斯任執政官之年。（一〇二）亞歷山大教會的使者呈交給那些從羅馬城派往君士坦丁堡之使節的請願書。

1:1160

GLORIOSISSIMO ATQVE EXCELLENTISSIMO PATRICIO FESTO ET UENERABIURIS EPISCOPIS CRESCONIO ET GERMANO SIMUL CUM EIUS POTESTATE DIRECTIS IN LEGATIONE AB URBE ROMA AD CLEMENTISSIMUM ET CHRISTO AMABILEM IMPERATOREM NOSTRUM ANASTASIUM ALEXANDRINAE UENERABILIS ECCLESIAE DIOSCORUS PRESBVTER ET CHAEREMON LECTOR RESPONSIS EJUSDEM ECCLESIAE SERUIENTES.

To the most glorious and most excellent patrician Festus, and to the venerable bishops Cresconius and Germanus, sent together with his authority on an embassy from the city of Rome to our most clement and Christ-loving emperor Anastasius: Dioscorus, presbyter of the venerable Church of Alexandria, and Chaeremon, lector, servants entrusted with the responses of the same Church.

致至榮耀、至卓越的宗室費斯圖斯，並致尊敬的主教克雷斯科尼烏斯與傑爾馬努斯，他們奉命連同其權柄從羅馬城出使，前往我們至仁慈、愛基督的皇帝阿納斯塔修斯：亞歷山大尊敬教會的長老狄奧斯科魯斯與誦經員凱雷蒙，作為承辦該教會答覆之僕人謹啟。

1:1161

Uenerabiles sanctae ecclesiae Romanae urbis atque Alexandrinae non solum fidem rectam atque immaculatam, ex quo salutaris in eis praedicatus est sermo, sed etiam diuino in ministerio semper concordiam seruauerunt, quippe cum ab uno fuerit in utrisque iactum fidei fundamentum (Petrum memoramus beatum apostolum, cuius per omnia sanctus euangelista Marcus extitit imitator), ita ut, si quando contingeret in rebus ambiguis quaedam episcoporum concilia celebrari, sanctissimus is, qui Romanae praesidebat ecclesiae, reuerentissimum Alexandrinae ciuitatis archiepiscopum delegabat, ut sui curam loci susciperet.

The venerable holy Churches of the city of Rome and of Alexandria have preserved not only the right and unspotted faith, from the time the saving word was preached among them, but also perpetual concord in divine ministry; for the foundation of the faith was laid in both by one and the same man (we mean the blessed apostle Peter, of whom the holy evangelist Mark was in all things an imitator), so that, whenever it happened that certain councils of bishops were held concerning ambiguous matters, the most holy man who presided over the Roman Church would delegate the most reverend archbishop of the city of Alexandria to take charge of his place.

羅馬城與亞歷山大這兩座尊敬的聖教會，自從得救的道在其中被傳講以來，不僅保守了正直無瑕的信德，也在神聖的職事上始終保持和諧；因為信德的根基是由同一位在兩地奠立的（我們是指有福的使徒伯多祿，聖史馬爾谷在一切事上都效法他），以致每當因疑難之事須召開某些主教會議時，那主持羅馬教會的至聖者便委派亞歷山大城至可敬的總主教，代他照管其職位。

1:1162

sed hostem humani generis, cui bona perosa sunt, qui in perniciem nostram impio semper furore grassatur, non piguit per satellites proprios zizania inter utrasque conserere, ut tantae unitatis discordiam perpetraret. nam Eutyche impiissimo contra fidem, quae a beatissimis apostolis praedicata est, sentiente et docere temptante contigit per idem tempus sedis apostolicae praesulem tunc Leonem litteras ad Chalcedonense concilium destinare.

But the enemy of the human race, to whom good things are hateful, who ever rages in impious fury toward our ruin, did not shrink from sowing tares between the two through his own agents, that he might bring about discord in so great a unity. For when the most impious Eutyches thought and attempted to teach against the faith which was preached by the most blessed apostles, it happened at that same time that Leo, then prelate of the Apostolic See, sent letters to the Council of Chalcedon.

然而人類的仇敵——那以善為可憎、始終以邪惡的狂怒衝擊要毀滅我們者——毫不遲疑地藉其爪牙在兩者之間撒下稗子，好使如此偉大的合一陷於分裂。因為當那至邪惡的歐迪克違背至有福的使徒們所傳的信德而如此思想並企圖教導時，正值當時使徒座的首牧良（利奧）向加采東大公會議致函之際。

1:1163

quarum litterarum fuere interpretes hi, qui cum Theodorito Cyrreorum ciuitatis episcopo tunc fuerant Nestorianae haereseos sectatores, contraque eam fidem, quae a uenerabilibus trecentis decem et octo patribus est edita, supra memoratae litterae proba(ba)ntur existere et non paruas occasiones his, qui eiusdem nefandissimi Nestorii blasphemias uindicant, praestiterunt, ita ut licentius adstruerent eundem X estorium minime peruersa sensisse. his igitur causis deo amabilis populus noster offensus est et de Graeca translatione arbitratus est in Latino quoque sermone sensum similem contineri ac sese ab unitate Romanae diuisit ecclesiae.

The interpreters of these letters were those who at that time, along with Theodoret bishop of the city of Cyrrhus, had been followers of the Nestorian heresy; and against that faith which was set forth by the venerable three hundred and eighteen fathers, the aforesaid letters were made to appear suspect, and they furnished no small occasion to those who champion the blasphemies of that same most abominable Nestorius, so that they more freely asserted that this same Nestorius had held nothing perverse. For these reasons, therefore, our God-loving people were offended and, judging from the Greek translation that a similar meaning was contained also in the Latin discourse, separated itself from the unity of the Roman Church.

這些書信的翻譯者，乃是當時與居魯士城主教德奧多勒一同追隨聶斯托利異端的人；他們使那由尊敬的三百一十八位教父所頒布的信德蒙上疑點，並給那些為那至可憎的聶斯托利的褻瀆辯護之人提供了不小的把柄，以致他們更肆無忌憚地聲稱這同一位聶斯托利毫無邪謬之見。因此，我們這愛天主的子民便受了冒犯，並由希臘文譯本推斷，認為拉丁文的言論中也含有類似的意思，遂使自己與羅馬教會的合一分離。

1:1164

nec non etiam Romanus antistes existimans nos contra eam fidem, quae tradita est a beatissimis apostolis, adspirasse, a nostra se communione suspendit. uerumtamen eius uolentes satisfacere sanctitati nos eam fidem tenere, quam princeps apostolorum Petrus eiusque discipulus Marcus beatissimi tradiderunt et postmodum trecenti decem et octo uenerabiles edidere pontifices, legatos ad urbem Romam nostra dirigere curauit ecclesia; sed ibi quidam ciuitatis nostrae repertus est a recta fide dissentiens atque ab ea ex causis quoque diuersis alienus existens, qui hoc nisus est perpetrare, ne ulla in suscipiendis legatis copia praeberetur.

Moreover the Roman bishop also, supposing that we had aspired against that faith which was handed down by the most blessed apostles, suspended himself from our communion. Nevertheless, wishing to satisfy his holiness that we hold that faith which the prince of the apostles Peter and his disciple, the most blessed Mark, handed down, and which afterward the three hundred and eighteen venerable pontiffs set forth, our Church took care to direct legates to the city of Rome; but there a certain man of our own city was found dissenting from the right faith and, being alienated from it also for various reasons, who strove to bring this about, that no opportunity should be afforded of receiving the legates.

此外，羅馬的主教也因設想我們曾違背那由至有福的使徒們所傳的信德，便自行中止與我們的共融。然而，我們願使其聖德確信，我們所持守的正是使徒之首伯多祿及其門徒至有福的馬爾谷所傳、其後三百一十八位尊敬的宗主教所頒布的信德，故我們的教會謹派遣使節前往羅馬城；但在那裡發現我們城中有一人偏離正信，且因種種緣故與正信疏遠，此人竭力設法，使我們的使節得不到任何接見的機會。

1:1165

qui nec ad faciem usque salutationis admissi sine aliquo effectu reuersi sunt. quia uero ante non multum temporis Photinus religiosus diaconus sanctae Thessalonicensis ecclesiae nobiscum de pace sanctarum ecclesiarum uerba conseruit dixitque se ante spatium parui temporis destinatum a sanctissimo archiepiscopo Andrea Thessalonicensis ecclesiae ad Romanum pontificem Anastasium et affirmabat de his, quae nos uehementer offendunt in translatione epistolae. sibi satisfactum fuisse a supra dicto praesule Romanae ecclesiae, quod scilicet in epistolae translatione conprobentur errores, ipsam uero Latinam epistolam iuxta fidem trecentorum decem et octo sanctorum patrum editam constitisse:

These men, not being admitted even to the presence of a greeting, returned without any effect. But since not long ago Photinus, a religious deacon of the holy Church of Thessalonica, exchanged words with us concerning the peace of the holy churches, and said that a short time before he had been sent by the most holy archbishop Andreas of the Church of Thessalonica to the Roman pontiff Anastasius, and he affirmed concerning those things which greatly offend us in the translation of the letter that he had been satisfied by the aforesaid prelate of the Roman Church, namely that in the translation of the letter errors are found to be present, but that the Latin letter itself was established as having been set forth in accordance with the faith of the three hundred and eighteen holy fathers:

這些人連問候的面見都未獲准，便毫無結果地折返。但由於不久前，帖撒羅尼迦聖教會虔敬的執事佛提努斯與我們談論眾聖教會的和平，並說他在不久之前曾受帖撒羅尼迦教會至聖的總主教安德肋差遣，前往羅馬教宗阿納斯塔修斯處；他就那些在書信譯文中大大冒犯我們的事肯定地說，他已從上述羅馬教會的首牧那裡得了滿意的答覆，就是說：在書信的譯文中確實證實有錯誤，而那拉丁文的原信本身則確係按照三百一十八位聖教父的信德所頒布的。

1:1166

insuper quaedam retulit ex persona eiusdem antistitis fuisse narrata, quae ad uituperationem eorum, quae in translatione sunt indita, pertinerent et ad illos t et, qui ea confingere temptauerunt, ad satisfactionem uero eorum, Qui rectam fidem inmaculatamque custodire non neglegunt. quibus abunde sanati cupientesque pristinam redintegrari concordiam maluimus etiam a uobis, si uera sint illa, quae Photinus religiosus diaconus nobis retulerat, edoceri uestraeque desiderauimus occurrere sanctitati et de his omnibus habere conloquium. uerum sanctitas uestra non semel sed crebro nos docere dignata est in epistolae interpretatione errores intersitos non in Latino textu fuisse conceptos.

Furthermore he reported that certain things had been narrated in the person of the same bishop which pertained to the censure of those things that were inserted in the translation and against those who attempted to fabricate them, but pertained to the satisfaction of those who do not neglect to guard the right and unspotted faith. Being abundantly healed by these things and desiring the former concord to be restored, we chose rather to be instructed by you also, if those things which Photinus the religious deacon had reported to us are true, and we desired to meet with your holiness and to have a conference concerning all these matters. And indeed your holiness has deigned to instruct us not once but repeatedly that the errors interspersed in the interpretation of the letter were not conceived in the Latin text.

他更報告說，有些話是以同一主教的名義所述，這些話旨在譴責那些插入譯文中的內容以及企圖偽造它們的人，卻是為使那些不忽略護守正直無瑕信德者得著滿意的答覆。我們既因這些事得了充分的醫治，又渴望恢復昔日的和諧，便寧願也從你們那裡得著教誨——倘若佛提努斯虔敬的執事所報告給我們的那些事是真的；我們也切願拜會你們的聖德，並就這一切事有所商談。而你們的聖德確實不只一次、乃是屢次垂顧教誨我們：那些散布在書信詮釋中的錯誤，並非在拉丁文本中所構思的。

1:1167

quapropter supplicauimus nobis, ut confessionem nostrae fidei sumeretis, pro qua uenerabilis ecclesiae nostrae legatione perfungimur: quam fidem etiam ubique sanctissimus archiepiscopus intimauit et adprobantium accepit rescripta cunctorum. quod si etiam uestram huic fidei sanctam ecclesiam uideritis congruere, nobis satisfieri iubeatis, ut sublatis e medio scandalis ad pristinam tam Romana quam Alexandrina uenerabiles ecclesiae redeant unitatem.

Wherefore we have besought you that you would receive the confession of our faith, on behalf of which we discharge the embassy of our venerable Church: which faith also the most holy archbishop everywhere made known, and received the written responses of all who approved it. And if you should see that your holy Church too agrees with this faith, order that satisfaction be given to us, so that, with the scandals removed from our midst, both the venerable Churches, the Roman and the Alexandrian, may return to their former unity.

為此，我們懇求你們接受我們信德的宣認，我們正是為此信德而履行我們尊敬教會的使命：這信德也是至聖的總主教在各處所宣告的，並得著眾人贊同的書面答覆。倘若你們也見你們的聖教會與此信德相合，就請吩咐使我們得著滿意的答覆，好叫絆腳之事從我們中間除去，使羅馬與亞歷山大這兩座尊敬的教會重歸昔日的合一。

1:1168

hanc autem fidei nostrae confessionem uobis optulimus taliter continentem ex euangelicis apostolicisque praeconiis inspiratione diuina solam ueram rectamque fidem, < qualiter > trecenti decem et octo uenerabiles patres, qui in Nicaena synodo congregati sunt, ediderunt. quam secuti sunt et centum quinquaginta, qui in urbem regiam conuenerunt aeque uenerandi pontifices. hanc etiam deexsequentes, qui Ephesi conlecti sunt, patres annuente quoque sedis apostolicae papa sanctissimo Caelestino sacrilegum damnauere Nestorium, poenam in eos, qui temptauerint fidem aliam statuere, praefigentes.

This confession of our faith, then, we have offered to you, containing thus: that from the evangelical and apostolic proclamations, by divine inspiration, there is one sole true and right faith, even as the three hundred and eighteen venerable fathers who were gathered at the Council of Nicaea set forth. This faith the one hundred and fifty likewise venerable pontiffs, who assembled in the royal city, followed. This same faith, also, the fathers who were gathered at Ephesus, with the assent of the most holy pope of the Apostolic See, Celestine, carried through when they condemned the sacrilegious Nestorius, appointing a penalty against those who should attempt to establish any other faith.

如此，我們向你們所呈上的信德宣認，其內容如下：即由福音與宗徒的宣講、藉神聖的默感，唯有一種真實正直的信德，正如聚集於尼西亞會議的三百一十八位尊敬的教父所頒布的。這信德也為那聚集在皇城的一百五十位同樣可敬的宗主教所遵循。這同一信德，那聚集於厄弗所的眾教父，也在使徒座至聖的教宗切萊斯定同意之下加以貫徹，定了褻瀆的聶斯托利的罪，並為那些企圖確立別種信德的人預定了刑罰。

1:1169

quem Nestorium nos quoque simul cum Eutyche contraria his, quae superius dicta sunt, sentientes anathematis ultione damnamus, suscipientes duodecim illa capitula, quae uenerandae memoriae Cyrillus Alexandrinae ecclesiae quondam archiepiscopus scripsit. confitemur autem unigenitum dei filium et deum, qui secundum ueritatem factus est homo, dominum nostrum Iesum Christum consubstantialem patri secundum diuinitatem et consubstantialem nobis eundem ipsum secundum humanitatem, qui descendit et incarnatus est de spiritu sancto et Maria uirgine theotoco hoc est dei genetrice, unum filium non duos exsistere.

This Nestorius we too, together with Eutyches—both thinking things contrary to what has been said above—condemn with the punishment of anathema, receiving those twelve chapters which Cyril of venerable memory, once archbishop of the Church of Alexandria, wrote. We confess, moreover, the only-begotten Son of God and God, who according to the truth became man, our Lord Jesus Christ, consubstantial with the Father according to divinity and the very same consubstantial with us according to humanity, who descended and was made flesh of the Holy Spirit and the Virgin Mary, the Theotokos, that is, the God-bearer—one Son, not existing as two.

這聶斯托利，連同歐迪克——他們二人都持與上述相反之見——我們也以絕罰之刑定其罪，並接受那由可敬紀念的濟利祿、昔日亞歷山大教會的總主教所寫的十二條章程。此外我們宣認：天主的獨生子、亦即天主，祂按真理成了人，我們的主耶穌基督，按神性與父同性同體，這同一位又按人性與我們同性同體；祂降下，由聖神與童貞瑪利亞——「Theotokos」即天主之母——取了肉身，是一位聖子，並非有兩位存在。

1:1170

unius namque dicimus unigeniti filii dei siue miracula siue etiam passiones, quas sponte pro nobis carne sustinuit. eos autem, qui diuidunt uel confundunt aut phantasiam aliquam introducunt, nequaquam omnino recipimus, quia incarnatio illa., quam dei genitrix secundum ueritatem ex se edidit, augmentum filii non effecit; mansit enim trinitas et incarnato, quod unum ex trinitate est, dei uerbo. haec itaque scripsimus non fidem nouantes sed uobis causa concordiae satisfacere cupientes. omnem autem, qui aliter sentit sensitue seu nunc seu aliquando in quocumque loco uel in quolibet concilio, anathematis poena percellimus, praecipue uero Nestorium et Eutychen uniuersosque, qui illis adsentiunt.

For we say that both the miracles and also the sufferings, which He willingly endured for us in the flesh, belong to one and the same only-begotten Son of God. But those who divide, or confound, or introduce any phantasm, we by no means at all receive; because that incarnation, which the Mother of God according to the truth brought forth from herself, effected no increase of the Son; for the Trinity remained even when the Word of God, who is one of the Trinity, was made flesh. These things, then, we have written, not innovating upon the faith, but desiring to give you satisfaction for the sake of concord. And everyone who thinks otherwise, or has thought so, whether now or at any time, in whatever place or in whatever council, we strike with the penalty of anathema, but especially Nestorius and Eutyches and all who assent to them.

因為我們說，無論是奇蹟，還是祂為我們甘願在肉身中所忍受的苦難，都屬於同一位天主的獨生子。但那些分割、或混淆、或引入任何幻影之說的人，我們絕不接納；因為那由天主之母按真理從自身所生的降生成人，並未使聖子有所增加；因為即使那身為三位一體之一的天主聖言取了肉身，三位一體仍然如故。所以我們寫下這些，並非在信德上另創新說，乃是為和諧之故願使你們得著滿意的答覆。凡持異見者，無論現今或往昔、在任何地方或任何會議中如此思想，我們都以絕罰之刑加以擊打，尤其是聶斯托利與歐迪克及一切贊同他們的人。

1:1171

uestra igitur reuerentia suscipiens fidem nostram hanc se praesuli Romanae ecclesiae Anastasio adseruit relaturam, quem et paratum existere memorabat satisfacturum illis, si qui fuissent a nobis pro hac causa transmissi. illud etiam adserebat, contra hanc fidem Dioscorum Timotheum Petrumque sensisse, nostrae quondam ciuitatis archiepiscopos nec debere in diptychis eorum nomina recenseri.

Your reverence, therefore, receiving this faith of ours, asserted that he would report it to Anastasius, prelate of the Roman Church, whom he recorded as being ready to give satisfaction to those persons, if any should be sent by us for this cause. He also asserted this, that against this faith Dioscorus, Timothy, and Peter had thought—once archbishops of our city—and that their names ought not to be recited in the diptychs.

因此，你們可敬者既接受我們這信德，便聲明他要向羅馬教會的首牧阿納斯塔修斯轉報，他記述那首牧預備妥當，若有我們為此事所差遣的人，便要向他們作出滿意的答覆。他還聲明說：狄奧斯科魯斯、提摩太與伯多祿——昔日我們城中的總主教——曾持與此信德相反之見，他們的名字不當被記入雙聯名冊之中。

1:1172

nos contra poposcimus aut produci aduersus eos, qui adstruant talesque demonstrent, aut, si non reperirentur, qui eos conuincere potuissent, nobis pro eorum persona satisfacientibus adquiescat demonstrantibus et adprobantibus, quod hanc fidem tenuerint docuerint cunctisque, quos informauerunt, tradiderint praefati patres nostri et archiepiscopi Timotheus Dioscorus atque Petrus. uestra autem sanctitas renuit dicens non sibi fuisse praeceptum ab apostolicae sedis antistite de his facere quaestionem.

We on the contrary demanded either that men be produced against them who might make such assertions and demonstrate such things, or that, if none could be found who could convict them, then, since we give satisfaction on behalf of their persons, he should acquiesce to us who demonstrate and prove that these our aforesaid fathers and archbishops, Timothy, Dioscorus, and Peter, held and taught this faith, and handed it down to all whom they instructed. But your holiness refused, saying that it had not been enjoined upon him by the bishop of the Apostolic See to raise a question concerning these matters.

我們卻反而要求：或是舉出人來反對他們、能作此聲言並證明此事，或者若找不到能定他們罪的人，那麼既然我們為他們本身作出滿意的答覆，他就當順從我們這些指證並確認之人——我們證明我們上述的先祖與總主教提摩太、狄奧斯科魯斯與伯多祿曾持守並教導此信德，也將它傳給了一切受他們教誨的人。然而你們的聖德拒絕了，說使徒座的主教並未吩咐他就這些事提出質問。

1:1173

huius rei gratia obtestamur uos coram magno deo et saluatore nostro Iesu Christo, qui de sancta et dei genitrice uirgine Maria incarnatus et natus est quique concordem glorificationem seruitutemque fidelium probat libenter et suscipit, et sanctis angelis eius et hac eadem inmaculata, quae de illo est, fide, ut ad urbem Romam fauente domino uenientes hanc chartulam offeratis apostolicae sedis antistiti Anastasio, quae ex persona sanctae ecclesiae uobis Alexandrinae oblata est, ut eius sanctitas relegens, quae sibi fuerint placita, seu litteris ad sanctissimum archiepiscopum nostrum datis seu per aliquem internuntium manifestare dignetur.

For this reason we adjure you before the great God and our Savior Jesus Christ, who was made flesh and born of the holy Virgin Mary the God-bearer, and who gladly approves and receives the harmonious glorification and service of the faithful, and before His holy angels and this same unspotted faith which is concerning Him, that, when by the Lord's favor you come to the city of Rome, you present this document to Anastasius, bishop of the Apostolic See—this document which has been offered to you in the person of the holy Church of Alexandria—so that his holiness, on reading it again, may deign to make known whatever things have pleased him, whether by letters given to our most holy archbishop, or through some intermediary messenger.

為此緣故，我們在偉大的天主、我們的救主耶穌基督面前懇切勸囑你們——祂由聖童貞瑪利亞、天主之母取了肉身而誕生，並樂意嘉許並接納信徒和諧的頌揚與事奉——又在祂的眾聖天使面前，並在這同一位論及祂的無瑕信德面前：當你們蒙主恩眷而抵達羅馬城時，要將這份文書呈交使徒座的主教阿納斯塔修斯，這文書是以亞歷山大聖教會的名義呈給你們的，好使他的聖德在重讀之後，願將他所喜悅的事宣示出來，或藉致我們至聖總主教的書信，或藉某位中間傳信之人。

1:1174

nam cum a sanctitate eius fidei rectae fuerit seruata confessio, quae est a beatis patribus constituta, nos paratos existere profitemur ad urbem Romam legatos, qui pro unitate sanctarum dei ecclesiarum agere debeant, destinare. confidimus autem in domino nostro Iesu Christo, quod huic fidei eius beatitudo consentiens iuxta illa, quae in responsione sunt posita, ueluti proprios etiam nostros populos arbitretur et pro eorum regimine sollicitudinem gerat cupiens secundum deum omnibus utilis approbari. exemplar autem huius chartulae penes nos detinuimus.

For when the confession of the right faith, which was established by the blessed fathers, shall have been preserved by his holiness, we profess ourselves ready to send legates to the city of Rome, who are to act on behalf of the unity of the holy Churches of God. And we trust in our Lord Jesus Christ that his beatitude, consenting to this faith according to those things which are set down in the response, may reckon our peoples too as though his own, and bear solicitude for their governance, desiring to be approved as useful to all according to God. But a copy of this document we have retained in our own keeping.

因為當有福的教父們所確立的正信之宣認被他的聖德所保守時，我們便自認預備妥當，要派遣使節前往羅馬城，他們要為天主眾聖教會的合一行事。我們信賴我們的主耶穌基督：他的至福（教宗）既按答覆中所載之事贊同此信德，便會將我們的子民也視同己有，並為他們的治理擔負關切，切願按天主的旨意被認為對眾人有益。至於這文書的副本，我們則保留在自己手中。

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