Church History (Continuation) 7

Latin original · 10 verses · some words can be tapped for a gloss

7:1

Credimus in unum Deum, Patrem Omnipotentem, omnium visibilium et invisibilium factorem. Et in unum Dominum nostrum Jesum Christum, Filium Dei, de Patre natum Unigenitum, idest, de substantia Patris, Deum ex Deo, lumen ex lumine, Deum verum ex Deo vero, natum, non factum, ὁμοούσιον Patri, hoc est, ejusdem cum Patre substantiae: per quem omnia facta sunt, quae in caelo et quae in terris. Qui propter nos et propter nostram salutem descendit, et incarnatus est homo factus, passus est, et resurrexit tertia die, et ascendit in caelos: inde venturus judicare vivos et mortuos. Et in Spiritum Sanctum.

We believe in one God, the Father Almighty, Maker of all things visible and invisible. And in one Lord Jesus Christ, the Son of God, born Only-begotten of the Father, that is, of the substance of the Father, God from God, light from light, true God from true God, born, not made, ὁμοούσιον (consubstantial) with the Father, that is, of the same substance with the Father: through whom all things were made, both those in heaven and those on earth. Who for us and for our salvation came down, and was incarnate and made man, suffered, and rose again on the third day, and ascended into the heavens: thence to come to judge the living and the dead. And in the Holy Spirit.

我們信獨一的神，全能的父，創造一切有形與無形之物的主。我們也信獨一的主耶穌基督，神的子，從父而生的獨生者，就是出於父的本質，是出於神的神、出於光的光、出於真神的真神，是生的，不是造的，與父 ὁμοούσιον（同質一性），就是與父同一本質的；萬有都是藉著祂造的，無論是天上的或地上的。祂為我們、為我們的救恩降世，並且成了肉身、作了人，受了苦難，第三日復活，升入諸天，將來必從那裡降臨，審判活人死人。我們也信聖靈。

7:2

Eos autem, qui dicunt, erat aliquando, quando non erat, et antequam nasceretur non erat, et quia ex nullis substantibus factus est, aut ex alia subsistentia, vel substantia, dicunt esse τρέπτον, aut convertibilem, vel mutabilem Filium Dei, anathematizat catholica et Apostolica Ecclesia. Canones Nicaeni. 1. Statuunt praeterea observandum esse in Ecclesiis, Ne quis ex his qui semetipsos impatientia libidinis exciderunt, veniret ad clerum. II. Et ne quis nuper assumtus ex vita, vel conversatione Gentili, accepto baptismo, antequam cautius examinetur, clericus fiat. III.

But those who say, "There was a time when He was not," and "before He was born He was not," and that He was made out of things not existing, or out of another subsistence or substance, or who say that the Son of God is τρέπτον (changeable), or convertible, or mutable—the catholic and Apostolic Church anathematizes them. The Canons of Nicaea. 1. They establish moreover that it is to be observed in the Churches: That no one of those who have cut off themselves out of impatience of lust should come to the clergy. II. And that no one recently taken from a Gentile life or manner of living, after receiving baptism, before he is more carefully examined, should be made a cleric. III.

但那些說「曾有一個時候祂不存在」、又說「祂未生之前並不存在」、並說祂是從無中被造、或是出於另一個自存體或本質的，又或說神的子是 τρέπτον（可變的）、或可轉化的、或可改變的人——大公而使徒的教會咒詛他們。《尼西亞會議教規》。一、他們又規定教會中當遵守者：凡因耐不住情慾而自行閹割的，不得進入聖職人員之列。二、凡新近從外邦人的生活或行徑歸入教會、領受洗禮的人，在未更謹慎受查驗之前，不得作聖職人員。三、

7:3

Et ne quis Episcoporum caeterorumque clericorum, cum extraneis mulieribus habitet, praeterquam cum matre, vel sorore, vel θείᾳ, vel si quae sunt hujusmodi necessitudinum personae. IV. Et ut Episcopus (si fieri potest) a totius provinciae Episcopis ordinetur. Si hoc difficile est, certe non minus, quam a tribus: ita tamen, ut Metropolitani Episcopi maxime, vel praesentia, vel auctoritas habeatur. Absque quo ordinationem irritam esse voluerunt. V. Et ne, quem alius Episcopus de Ecclesia expulerit, sive clericum, sive laicum, suscipiat alius.

And that no one of the bishops or of the other clerics should dwell with women not related to him, except with a mother, or sister, or θεία (aunt), or any persons of this kind of close kinship. IV. And that a bishop (if it can be done) should be ordained by the bishops of the whole province. If this is difficult, at least by not fewer than three: yet so that the presence, or at least the authority, of the Metropolitan bishop be especially had. Without this they willed the ordination to be invalid. V. And that no other bishop should receive one whom another bishop has expelled from the Church, whether cleric or layman.

又規定主教與其餘聖職人員，不得與並非親屬的婦女同住，惟可與母親、姊妹、姨母，或此類有近親關係的人同住。四、又規定主教（若可行）當由全省的主教按立。若此事困難，至少不可少於三位主教按立：但仍須特別有都主教在場，或至少有其權柄。他們規定，缺了這個，按立便屬無效。五、又規定凡被一位主教逐出教會的人，無論是聖職人員或平信徒，別的主教不得收納。

7:4

Sane ne hoc aut iracundia aliqua, aut contentione (ut fieri solet) injuste factum remedium non haberet, decernunt per singulos annos in singulis quibusque provinciis secundo ab omnibus Episcopis provincialibus concilia agi debere, et de hujuscemodi negotiis judicari, ut si forte ab uno inique aliquid gestum est, a caeteris emendetur. Si recte, ut ab omnibus confirmetur. VI. Et ut apud Alexandriam, et in urbe Roma, vetusta consuetudo servetur, ut vel ille Aegypti, vel hic suburbicariarum Ecclesiarum sollicitudinem gerat. VII. Et ut si forte in ordinando Episcopo, duo vel tres pro aliqua contentione dissentiant, reliquorum auctoritas, et praecipue Metropolitani cum caeteri firmior habeatur.

But lest this remedy, done unjustly out of some anger or contention (as commonly happens), should have no recourse, they decree that twice each year, in each several province, councils ought to be held by all the provincial bishops, and that matters of this kind be judged, so that if perhaps something has been done unjustly by one, it may be corrected by the others; if rightly, that it may be confirmed by all. VI. And that at Alexandria and in the city of Rome the ancient custom be preserved, that the former should have the care of Egypt, the latter of the suburbicarian Churches. VII. And that if perhaps, in ordaining a bishop, two or three should dissent out of some contention, the authority of the rest, and especially of the Metropolitan together with the others, be held the more firm.

但為免這補救之舉因某種忿怒或爭競（如常情所有）而被不公地施行、卻無申訴之途，他們議定：每年兩次，在各省當由全省眾主教召開會議，審斷此類事務，使若有一人或許不公地行了甚麼，可由其餘的人加以糾正；若行得對，可由眾人加以確認。六、又規定在亞歷山大城與羅馬城，當保存古例：前者掌管埃及，後者掌管羅馬近郊諸教會的事務。七、又規定若在按立主教時，或許有二三人因某種爭競而異議，則當以其餘人的權柄、尤其是都主教連同眾人的權柄為較堅定者。

7:5

VIII. Et ut Episcopo Jerosolymorum antiquitus tradita honoris praerogativa servetur, manente nihilominus et Metropolitani ipsius provinciae dignitate. IX. Et ut Catharos (qui apud nos Novatiani sunt) si forte poenitentes ad Ecclesiam convertantur, confessos Ecclesiastica dogmata, clericos in ordine quidem suo suscipi debere: sed in ordinatione data. Sane si Episcopus ipsorum veniat ad Episcopum nostrum, debere eum in Presbyterorum loco sedere. Episcopi vero nomen manere apud illum solum, qui catholicam semper tenuit fidem, nisi sua voluntate ipse eum tali nomine honorare voluerit: vel si placuerit, ut quaerat ei Episcopi locum vacantem, hoc sit in ipsius potestate. X.

VIII. And that to the bishop of Jerusalem the prerogative of honor anciently handed down be preserved, the dignity of the Metropolitan of that same province nonetheless remaining. IX. And that the Cathari (who among us are the Novatianists), if perchance, repenting, they turn to the Church, having confessed the ecclesiastical doctrines, the clerics ought indeed to be received in their own order, but with ordination conferred. Yet if their bishop come to our bishop, he ought to sit in the place of the presbyters. But the name of bishop should remain only with him who has always held the catholic faith, unless of his own will he should wish to honor the other with such a name; or if it should please him to seek out for him a vacant place of bishop, let this be in his own power. X.

八、又規定當為耶路撒冷主教保存古來相傳的尊榮特權，惟那同一省的都主教的尊位仍不受影響。九、又規定那些「潔淨派」（在我們中間稱為挪窪天派的人），他們若或悔改歸向教會，承認教會的教義，其聖職人員固然當按其原有的品級收納，但須重新按立。然而他們的主教若來到我們的主教面前，當坐在眾長老的位上。惟有那一向持守大公信德的人，才得保留主教之名，除非他出於己意願以此名尊榮對方；或若他樂意為對方尋一空缺的主教之位，此事便在他自己的權下。十、

7:6

Et ne in una civitate duo sint Episcopi. XI. Et si qui forte indiscrete ad Sacerdotium provecti, postmodum vel ipsi aliquid de se criminosum confessi sunt, vel ab aliis revicti, ut abjiciantur: sed et si qui ex his qui lapsi sunt, et per ignorantiam forte ordinati, recogniti fuerint, ut abjiciantur. XII. Et si qui absque tormentis in persecutionibus lapsi sunt, et ex corde agunt poenitentiam, quinque annos inter Catechumenos faciant, et duobus annis post hoc fidelibus tantum in oratione jungantur; et ita postmodum suscipiantur. XIII.

And that there be not two bishops in one city. XI. And if any perhaps, having been advanced to the priesthood without discrimination, afterward either themselves confessed something criminal concerning themselves, or were convicted by others, that they be cast out; and likewise if any of those who have lapsed, and perhaps been ordained through ignorance, are recognized, that they be cast out. XII. And if any have lapsed in persecutions without tortures, and do penance from the heart, let them spend five years among the Catechumens, and for two years after this be joined with the faithful only in prayer; and thus afterward be received. XIII.

又規定一城之內不得有兩位主教。十一、又規定若有人或許未經分辨而被提拔作祭司，後來或是自己承認與己有關的罪行，或是被別人定罪，這等人當被革除；又規定若有曾跌倒的人，或許因不知情而被按立，一經查明，當被革除。十二、又規定若有人在逼迫中未受刑訊便跌倒了，卻從心裡悔改，當在慕道者中間度過五年，此後再有兩年只可在禱告中與信徒聯合；如此而後才得收納。十三、

7:7

Qui vero propter confessionem militiam abjecerant, et rursum ad hanc abierunt, hos tredecim annis poenitentiam gerere, et postea suscipi, si tamen ex corde poenitentiam gerant. Esse tamen in potestate Episcopi moderandi facultatem, si eorum fructuosam et attentam poenitentiam viderit. XIV. De his vero qui vita excedunt poenitentibus, decernunt, vacuum nullum debere dimitti. Si quis sane accepta communione supervixerit, debere eum tempora statuta complere, vel certe prout moderari Episcopus voluerit. XV. De Catechumenis qui prolapsi sunt, statuerunt tribus annis eos a Catechumenorum oratione separatos, postea recipi debere. XVI.

But those who, on account of confession, had cast off military service, and again returned to it—these are to do penance for thirteen years, and afterward be received, provided however that they do penance from the heart. Yet it is to be in the power of the bishop to moderate the term, if he should see their penance to be fruitful and earnest. XIV. But concerning those who depart from life while doing penance, they decree that none ought to be sent away empty (without communion). If indeed anyone, having received communion, should survive, he ought to complete the appointed times, or certainly as the bishop should wish to moderate. XV. Concerning Catechumens who have lapsed, they decreed that they, separated for three years from the prayer of the Catechumens, ought afterward to be received. XVI.

但那些為認信之故曾捨棄兵役、後又回到兵役的人——這等人當作十三年的補贖，此後才得收納，但須他們是從心裡悔改的。然而當由主教斟酌減免之權柄，若他見他們的悔改是有果效而懇切的。十四、又論到那些在作補贖之時離世的人，他們議定：不可使任何人空空地離去（即不領聖餐）。若有人領了聖餐後仍存活，他當補足所定的期限，或至少照主教所願斟酌的。十五、論到那些跌倒的慕道者，他們議定：當將他們與慕道者的禱告隔離三年，此後才得收納。十六、

7:8

Et ne de civitate inferiori ad majorem Ecclesiam transire quis ambiat sive Episcopus, sive etiam alius clericus. XVII. Et ne quis clericus qui derelicta Ecclesia sua, nulla existente caussa probabili, vagatur et oberrat per alias Ecclesias, suscipiatur in communionem. XVIII. Et ut nemo eum qui ad alium pertinet, subripiens, in sua Ecclesia ordinet clericum absque consensu illius ad quem pertinet. XIX. Et ne quis clericus aut usuras accipiat, aut frumenti vel vini ampliationem, quod solet in novo datum, vel sexcuplum, vel etiam duplum recipi: quod si faciat, tanquam turbis lucri reum abjiciendum. XX.

And that no one, whether bishop or even another cleric, should aspire to pass from a lower city to a greater Church. XVII. And that no cleric who, having forsaken his own Church without any probable cause existing, wanders and roams through other Churches, be received into communion. XVIII. And that no one, snatching away one who belongs to another, should ordain him a cleric in his own Church without the consent of him to whom he belongs. XIX. And that no cleric should either take usury, or an increase of grain or wine—what is wont to be received in a new loan, even sixfold or even double: and if he does this, he is to be cast out as one guilty of disgraceful gain. XX.

又規定無論主教或其餘聖職人員，都不可圖謀從較小的城轉到較大的教會。十七、又規定凡聖職人員若無任何可信的緣由而離棄自己的教會，在別的教會間遊蕩流浪，不得收他入交通。十八、又規定凡人不得擅自奪取屬於別人的人，未得其所屬者同意便在自己的教會中按立他為聖職人員。十九、又規定聖職人員不可收取利息，或收取穀物與酒的增益——就是放新貸時慣於收取的，或六倍或加倍：若他如此行，當作可恥圖利之罪人而被革除。二十、

7:9

Et ne Diaconi Presbyteris praeferantur, neve sedeant in consessu Presbyterorum, aut illis praesentibus, Eucharistiam dividant, sed illis agentibus solum ministrent. Si vero Presbyter nullus sit in praesenti, tunc demum etiam ipsis licere dividere: aliter vero agentes, abjici jubent. XXI. Et ut Paulianistae, qui sunt Photiniani, rebaptizentur. XXII. Sed et Diaconissas, quoniam quidem manus Impositionem non accipiunt, etiam ipsas inter laicos esse debere.

And that Deacons should not be preferred to Presbyters, nor sit in the session of the Presbyters, nor, while they are present, distribute the Eucharist, but should only minister while they (the presbyters) officiate. But if there be no presbyter present, then at last it is permitted even to them to distribute; but acting otherwise, they order them to be cast out. XXI. And that the Paulianists, who are the Photinians, be rebaptized. XXII. And that Deaconesses also, since indeed they do not receive the imposition of hands, ought themselves likewise to be reckoned among the laity.

又規定執事不可被列在長老之上，也不可坐在眾長老的座中，也不可在長老在場時分擘聖餐，惟當在長老主持時單作服事。但若當場並無長老，則執事方得分擘；若行不然，便吩咐將其革除。二十一、又規定保羅派的人（就是弗提尼派的人）當重新受洗。二十二、又規定女執事，因她們確實未領受按手禮，她們自己也當被算在平信徒之列。

7:10

Igitur cum de his, prout divinarum legum reverentia poposcerat, decrevissent, sed et de observatione Paschae antiquum canonem, per quem nulla de reliquo varietas oriretur, Ecclesiis tradidissent, omnibus rite dispositis, Ecclesiarum pax et fides in Orientis atque Occidentis partibus una atque eadem servabatur.

Therefore, when they had decreed concerning these matters as the reverence of the divine laws had required, and had also handed down to the Churches the ancient canon concerning the observance of Easter, by which no variation should henceforth arise, all things having been duly arranged, the peace and faith of the Churches in the regions of both the East and the West was preserved one and the same.

所以，當他們照神聖律法的崇敬所要求的，議定了這些事，又將關於守逾越節（復活節）的古教規傳給眾教會——藉此教規從此不致再生分歧——一切都妥善安排之後，東方與西方各地眾教會的平安與信德便保守為同一不變的了。

← ch. 6ch. 8 →

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