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Facundus of Hermiane

In Defence of the Three Chapters 61

Latin original · 14 verses · some words can be tapped for a gloss

61:1

Multa vero superioribus similia ex dictis ejusdem beati Eustacliii proferre possemus, quæ possent in uno * tractari volumine; sed ista legenti sufficiant, quoniam volumus ad aliorum scriptu transire, de quibus æque uon omnia quæ his similia dixerunt sed aliqua tantummodo proferimus. Quid ergo etiam. sanctus Athanasius dicat in epistola ad Antiochenos a dehcmus inspicere: « Ex veteribus enim eruditus 1 et legis doctor existens, Proverbia Salomonis legens et duas personas de Domino inveniens, unam quidem circa hominem quem ei Maria pro nobis futurus erat assumere, alteram autem circa Verbum quod ante omnia sæcula æterne ex Patre natum est; et de Jesu quidem ex Maria scribit Timolheo:

We could indeed bring forward many things similar to the foregoing from the sayings of the same blessed Eustathius, which could fill an entire volume; but let these suffice for the reader, since we wish to pass on to the writings of others, of whom likewise we set forth not all the things they have said that are similar to these, but only some few. We must therefore also examine what holy Athanasius says in his letter to the Antiochenes: 'For being instructed out of the ancients and being a teacher of the law, when he read the Proverbs of Solomon and found two persons spoken of concerning the Lord—one indeed touching the man whom Mary was for our sakes to take upon herself to bear for Him, the other touching the Word who before all ages was begotten eternally of the Father—he writes of Jesus who is of Mary to Timothy:'

我們確實能從同一位有福的優斯塔修斯（Eustathius）的言論中，舉出許多與上述相似的內容，足以編成一整卷書；但這些已足夠讀者參考，因為我們想要轉到其他人的著作上，關於這些人，我們同樣不是列出他們所說與此相似的一切，而僅僅提出少數幾項。因此我們也當察看聖亞他那修（Athanasius）在他致安提阿人書信中所說的話：「他既受過古人的教導，又是律法的教師，當他讀所羅門的箴言，發現論到主有兩個位格——一個確實關乎那人，就是馬利亞為我們所要承受、為主所生的那人；另一個則關乎那道，就是在萬世以前由父永遠所生的——他便論到那由馬利亞而生的耶穌，寫信給提摩太說：」

61:2

Memor esto Christum Jesum resurrexisse a mortuis ex semine David, secundum Evangelium meum (II Tim. n, 8); de Deo Verbo autem, quod cum Patre semper est, dixit, quoniam est omnia 2. » Hanc autem sancti Athanasii ad Antiochenos epistolam, in qua scriptum est duas esse personas, hominis assumpti, et Dei Verbi assumentis, et alia Scripturae verba Domino Jesu qui ex Maria, alia vero Deo Verbo congruere. in tanta auctoritate adversus Apolinaristas suscepit Ecclesia, ut ex illa haeresi conversi sua subscriptione ita se fapere f.iterentur.

'Remember that Christ Jesus rose from the dead, of the seed of David, according to my Gospel' (2 Tim. 2:8); but of God the Word, who is always with the Father, he said that He is all things. Now this letter of holy Athanasius to the Antiochenes, in which it is written that there are two persons—of the man assumed and of God the Word who assumes—and that some words of Scripture befit the Lord Jesus who is of Mary, but others befit God the Word, the Church received with such great authority against the Apollinarists, that those who were converted from that heresy professed by their own subscription that they so believed.

「你要記念那從死裡復活、按我所傳福音乃大衛後裔的基督耶穌」（提後二8）；至於那常與父同在的神的道，他則說祂是萬有。如今，聖亞他那修這封致安提阿人的書信——其中寫明有兩個位格，即被取的那人與取了人性的神的道，並說聖經有些話適合於那由馬利亞而生的主耶穌，另有些話則適合於神的道——教會以如此大的權威接受它，用以對抗亞波里拿留派（Apollinarists），以致那些從該異端歸正的人，藉著親筆簽署如此承認自己的信仰。

61:3

Unde successor ejusdem Athanasii Petrus, scribens ad episcopos, presbyteros atque diaconos qui sub Valente imperatore Diocæsaream fuerant exsules missi, « Sine Deo quippe est, inquit, et in omnibus reprobus, qui non confitetur integrum hominem salvasse adventu suo Salvalorem. Etsi totum salvat, totum assumpsit, non in adjutorium salvationis, sed ad totius salvationem. Nullus ergo pie se sapere existimans infidelis magis existat. Si vero quærere studet, discat ex epistola quam ad Antiochenos beatæ memoriæ episcopus Athanasius scribit, nbi omnia diligenter exponit, quam legere incipientes orthodoxi, et ita sapere et subscripsisse confirmant.

Hence Peter, the successor of this same Athanasius, writing to the bishops, presbyters, and deacons who under the Emperor Valens had been sent into exile at Diocaesarea, says: 'For he is without God, and in all things reprobate, who does not confess that the Saviour by His coming saved the whole man. If He saves the whole, He assumed the whole, not as an aid to salvation, but for the salvation of the whole. Let no one, therefore, who thinks he holds godly belief, prove himself rather unfaithful. But if he is eager to inquire, let him learn from the letter which Bishop Athanasius of blessed memory writes to the Antiochenes, where he sets forth all things diligently; and the orthodox, when they begin to read it, affirm that they both so believe and have so subscribed.'

因此，同一位亞他那修的繼任者彼得，寫信給那些在瓦倫斯皇帝（Valens）治下被放逐到底凱撒利亞（Diocaesarea）的眾主教、長老和執事說：「凡不承認救主藉著祂的降臨拯救了完整之人的，他就是無神的，在凡事上都是被棄絕的。祂若拯救全體，就取了全體，不是作為救恩的輔助，而是為了全體的救恩。所以，凡自以為持守虔敬信仰的人，不要反倒顯為不信。他若熱心查考，就當從有福之記念的主教亞他那修致安提阿人的書信學習，他在那裡將一切詳盡闡明；正統信徒一開始讀它，便確認自己既如此相信，也如此簽署過。」

61:4

» In eadem ergo ad Antiochenos epistola, in qua beatae memoriae episcopum Athanasium successor ejus Petrus omnia diligenter exposuisse perhibuit, hoc quoque continetur: Jesus Christus heri et hodie, ipse et in sæcula (Hebr, xm, 8). « Heri quidem ante sxcula sempiternitatem significat; liodie autem terrenum sæculum; in sæcula vero, post transitum hujus vitæ. Jesus Chrislus autem, qui juxta hominem salvatoris intellig tur, non est ipse: qui enim provectum netatis suscepit, aliquando infans existens. et aliquando vir incipiens quasi annorum 30, sicut ait Lucas, non potest ipse esse. » Quomodo itaque Thcodoro condemnato non etiam Ath<nasius nccusetur, quasi duos Jesus, et duos Christos docuerit;

In this same letter to the Antiochenes, then, in which the successor Peter declared that Bishop Athanasius of blessed memory had diligently set forth all things, this also is contained: 'Jesus Christ, yesterday and today, the same also forever' (Heb. 13:8). 'Yesterday indeed signifies the everlasting eternity before the ages; today, however, the earthly age; and forever, after the passing of this life. But Jesus Christ, who is understood according to the man of the Saviour, is not the same one; for he who took on the advance of age, being at one time an infant, and at another time a man beginning at about thirty years, as Luke says, cannot be the same. How, then, when Theodore is condemned, is not Athanasius also accused, as though he had taught two Jesuses and two Christs—

於是，在這同一封致安提阿人的書信中（繼任者彼得宣稱有福記念的主教亞他那修在其中詳盡闡明了一切），也包含這話：「耶穌基督，昨日今日，並直到永遠，是一樣的」（來十三8）。「『昨日』確實指萬世以前的永恆無始；『今日』則指這屬地之世代；『直到永遠』則指過了今生之後。但那按救主之人性所理解的耶穌基督，並非同一位；因為那經歷年歲增長的，曾一度是嬰孩，又一度是約三十歲開始的成人（如路加所說），就不能是同一位。」既然如此，當提阿多若（Theodore）被定罪時，亞他那修豈不也當被控告，彷彿他教導了兩個耶穌、兩個基督——

61:5

quia primum loquens de Jesu Christo, qui est heri et hodie in sxcula, postea dixit quia Jesus Christus, qui juxta hominem salvator s intelligitur, non est ipse, et rationem subjicit cur ipse esse non possit? Quanquam si Theodorus hoc diceret, non duos tantum, verum etiam tres Jesus Cbristos Eutychiani, secundum suas calumnias, in his vertis significatos vellent intelligi. Non enim hoc saltem dictum est, Jesus Christus antem, qui juxta satvatorem intelligitur, sed juxta bomincm salvatoris: ut alium significatum esse dicerent Jesum Christum, alium vero hominem juxta quem esser ipse Jesus Christus, et rursus alium satvatorem, cujus esse direretur idem bomo.

since, speaking first of Jesus Christ, who is yesterday and today forever, he afterward said that Jesus Christ, who is understood according to the man of the Saviour, is not the same one, and adds the reason why he cannot be the same? Yet if Theodore had said this, the Eutychians, according to their slanders, would have wished it to be understood that not two only, but even three Jesus Christs were signified in these words. For at least this was not said—'But Jesus Christ, who is understood according to the Saviour'—but 'according to the man of the Saviour': so that they might say that one thing was signified as Jesus Christ, another as the man according to whom this Jesus Christ existed, and yet another as the Saviour, whose this same man was said to be.

因為他先論到那昨日今日直到永遠的耶穌基督，後來卻說那按救主之人性所理解的耶穌基督並非同一位，並附上理由說明祂為何不能是同一位？然而，倘若提阿多若說了這話，歐迪奇派（Eutychians）按其誣告之詞，就會想要人理解這些話中所指的，不僅是兩個，甚至是三個耶穌基督。因為這裡至少沒有說「那按救主所理解的耶穌基督」，而是說「按救主之人性」；如此他們便會說，所指的一個是耶穌基督，另一個是那位耶穌基督所依附之人性的人，又另一個是救主，而那同一個人被說成是屬於這救主的。

61:6

Denuo in eadem epistola:«Est,inquit, Spiritus vitæ sanctus cum Patre et Filio in singulis prophetarum per generationes transiens, qui indicat quæ erunt et quæ fuerunt, habens oculos ante et post, hoc est, sicut diximus, scientiam futurorum atque praeteritorum, quae in Salomone narrat ex persona filii hominis ex Maria, et Filii Dei Verbi, quod ab initio erat apud Patrem: et duas personas significans, de homine quidem ex Maria creato et plasmato, de illo vero qui ante sæcula es! sine principio, et æternæ nativitatis.

Again, in the same letter he says: 'There is a holy Spirit of life with the Father and the Son, passing through generations in each of the prophets, who indicates what shall be and what has been, having eyes before and behind'—that is, as we have said, knowledge of things future and past—'which in Solomon He narrates from the person of the son of man who is of Mary, and of the Son of God the Word, who from the beginning was with the Father; signifying two persons—of the man indeed created and fashioned of Mary, but of Him who is before the ages without beginning, and of an eternal nativity.

他在同一封書信中又說：「有一位生命的聖靈，與父和子同在，在眾先知中代代相傳而過，祂指明將來的事與已過的事，前後都有眼睛」——這就是我們所說的，對未來與過去之事的知識——「祂在所羅門書中，以那由馬利亞而生的人子之位格，以及那從起初就與父同在的神之道、神之子的位格述說此事；指明兩個位格——一個確是由馬利亞所造、所塑成的人，另一個則是那在萬世以前、無始而存、有永恆出生的那一位。」

61:7

Quoniam ergo verborum seductores, et nou eruditi spiritu observantes errare faciant indoctos, dicentes, a quadringentis annis est operatio corporis Domini, et quomodo in eum quidam referunt quod dictum est: DominuM creavit me principium viarum tuarum in opera ejus (Prov. viii, 22), cum dicat Scriptura ante montes et colles, ante fontes et ante sæculum generatam et creatum? Haec dicentes a quibusdam laudari putantur, non dividentesquae persona prophetico spiritu de corpore Domini clamat, et quae de aeterna ejus a Patre generatione docet. i Sunt multa similia in bac epistola quæ adversus Apolinaristas dicta Nestoriani quoque in assertionem sui erroris assumant.

Since therefore the seducers of words, and those who, not being instructed in the Spirit, cause the unlearned to err, saying that the working of the Lord's body is from four hundred years ago, and that some refer to Him what was said: "The Lord created me the beginning of His ways for His works" (Prov. 8:22)—whereas Scripture says that He was begotten and created before the mountains and hills, before the springs, and before the age? Those who say these things suppose they are praised by certain men, not dividing which person the prophetic Spirit proclaims concerning the body of the Lord, and which it teaches concerning His eternal generation from the Father.' There are many similar things in this letter, which, though said against the Apollinarists, the Nestorians also take up for the assertion of their own error.

因此，那些言辭的誘惑者，以及那些不憑聖靈受教、卻使未受教者迷失的人，竟說主身體的運作始於四百年前，又說有些人把這話歸於祂：「主在創造萬物之先，在祂作為的起頭便有了我」（箴八22）——然而聖經卻說，祂在諸山和諸嶺以先，在眾泉源以先，在世界以先，已被生、已被造？說這些話的人，自以為受某些人稱讚，卻不分辨先知的靈論到主的身體所宣告的是哪一個位格，又論到祂從父永恆受生所教導的是哪一個位格。」這封書信中有許多類似的話，雖是針對亞波里拿留派而說，涅斯多留派（Nestorians）卻也拿來主張他們自己的錯謬。

61:8

Sed non ideo Athanasius aut ejus doctrina damnanda est. Igitur nec Theodorus aut ejus doctrina ideo dicatur a synodo debuisse damnari. Sed ad alia ejus opuscula transire delegimus. Dicit itaque idem beatus Athanasius in expositione symboli a: « Qui in fine sacculorum descendens ex sinu Patris *, ex immaculata Virgine Maria nostrum assumpsit hominem Jesum Chrislum, quem pro nohis passioni tradidit; » et post pauca, Principium viarum conditus nobis est in terra, quas ** nobis ostendit de tenebris lumen, salutem ex errore, vitam ei mortuis, introitum ad paradisum de quo exclusus est Adam; in quem iterum intravit per laironem, sicut dixitDominus: Hodie mecum eris in paradiso (Luc. xxm, 43);

But not for that reason is Athanasius or his doctrine to be condemned. Therefore neither let it be said that Theodore or his doctrine ought to have been condemned by the synod for that reason. But we have chosen to pass on to his other little works. So the same blessed Athanasius says in his exposition of the creed: 'He who in the end of the ages, descending from the bosom of the Father, took from the immaculate Virgin Mary our man Jesus Christ, whom He delivered up to the passion for us;' and a little after: 'The Beginning of the ways was established for us upon the earth, who showed us light out of darkness, salvation out of error, life out of the dead, an entrance into the paradise from which Adam was excluded; into which He entered again through the thief, as the Lord said: "Today you shall be with me in paradise" (Luke 23:43);

但亞他那修或他的教義並不因此就當被定罪。因此，也不可說提阿多若或他的教義因此就該被會議定罪。然而，我們選擇轉到他其他的著作。同一位有福的亞他那修在他對信經的闡釋中說：「祂在萬世的末了，從父的懷中降下，從無玷的童貞女馬利亞取了我們的人——耶穌基督，並為我們將祂交付受難；」稍後又說：「道路的起頭在地上為我們而立，祂從黑暗中向我們顯明光，從謬誤中顯明救恩，從死人中顯明生命，顯明那進入樂園的入口，亞當曾被逐出樂園；祂又藉著那強盜重新進去，正如主所說：『今日你要同我在樂園裡了』（路二三43）；

61:9

quo et Paulus intravit, ascensum in caelum, quo praecursor pro nobis ingressus est dominicus homo h, in quo judicaturus est vivos et mortuos. » Et post aliquanta: « * Ea vero salus qune nobis condita est ad plantationem nostram, nova est et non vetus, nobis et non eis qui ante nos, Jesus qui 1 juxta salvatorem factus est homo, qui interpretatur pastor a, salus, interdum etiam salvator. » Calumnientur igitur et huic, tanquam sccundum Nestorium allerum dicenti Filium Dci, alterum vero nostrum hominem Jesum Christum: quia non ait Filium Dei semetipsum tradidisse pro nobis, sicut Apostolus dixil; sed potius quia Filius descendens ex sinu Patris assumpsit nostrum hominem Jesuin Christum: quem?

into which Paul also entered'—the ascent into heaven, into which as our forerunner the Lord's man entered for us, in whom He is to judge the living and the dead. And after a while: 'But that salvation which has been established for us, for our planting, is new and not old, ours and not theirs who were before us—Jesus, who according to the Saviour was made man, which is interpreted shepherd, salvation, and sometimes also saviour.' Let them therefore slander this one too, as though, after the manner of Nestorius, he says that the Son of God is one, but our man Jesus Christ another: because he does not say that the Son of God delivered Himself up for us, as the Apostle said, but rather that the Son, descending from the bosom of the Father, assumed our man Jesus Christ. Whom?

保羅也進去了」——就是升入天上，主的人作為我們的先鋒為我們進入其中，祂要在那人裡審判活人死人。」過了一會兒又說：「但那為我們、為栽植我們而設立的救恩，是新的而非舊的，是我們的而非那在我們以先之人的——耶穌，祂按救主而成為人，這名翻出來就是牧者、救恩，有時也是救主。」所以，讓他們也誣陷這位，彷彿他按涅斯多留的方式說神的子是一位，而我們的人耶穌基督是另一位：因為他不像使徒所說的那樣說神的子為我們捨了自己，反倒說那子從父的懷中降下，取了我們的人耶穌基督。取了哪一位呢？