錨定之書 第 1 章 第 12/12 段

Coursula, Lopadusa, Gaulos, Rhide, Melite, Corcyra, Mene, Sardinia, Gortyna, Crete, Glaucus, Rhide, Thera, Carianthus, Astypalaea, Chios, Lesbos, Tenedos, Imbros, Iasos, Samos, Cos, Cnidus, Nisyros, Megiste, and Cyprus.

And to Japheth, the third, there are fifteen children and children's children, until the same dividing of the tongues.

And their islands are: Britain, Sicily, Euboea, Rhodes, Chios, Lesbos, Cythera, Zacynthus, Cephallenia, Ithaca, Corcyra, Cyprus.

But if anywhere the name of a nation or an island is listed twice, in the lot of one and again of another, in accordance with common boundaries, or in accordance with colonies that arose from time to time, or in accordance with the encroachment of Ham, who defrauded his brother and took portions of Shem's lot — let no one marvel or doubt.

These nations, then, having thus come to be from the three sons of Noah, and the world having been divided in three parts among the three sons, as I said before — an oath was required from them by their father, that no one should encroach upon his brother's lot.

And they declared, in the oath, that whoever transgressed the ordinance of the oath should be utterly destroyed, together with all his seed.

Since, then, in the lot of Shem fell Palestine and all the region near it, but Canaan, the son of Ham, being covetous, later invaded the land of the Palestinians — that is, Judaea — and seized it by force, God was long-suffering, granting times for repentance, so that those of Ham might repent and restore to those of Shem their own inheritance; but they did not repent, but wished to fill up their measure. Then God, being just, after many generations later, avenges the transgression of the oath.

For thus it was necessary that the measure of the Amorites should be fulfilled.

For Shem begets Arphaxad;

And Ham begets Canaan, and Canaan, after the act of greed, begets the Amorite and the Girgashite and the Perizzite and the Hivite and the Arkite and the Arvadite and the Sidonian.

Thus, then, the generations are numbered up to the vindication of Shem;

Shem, who had been wronged, begets Arphaxad, as we have said;

And Arphaxad begets Cainan, Cainan begets Shelah, Shelah begets Eber, and the building of the tower takes place;

Eber begets Peleg, and the division of the earth and of tongues takes place;

Peleg begets Reu, Reu begets Serug, Serug begets Nahor, Nahor begets Terah, Terah begets Abraham, Abraham begets Isaac, Isaac begets Jacob who was surnamed Israel, from whom come the Israelites, Jacob begets Judah, Judah begets Perez, Perez begets Hezron, Hezron begets Aram, Aram begets Amminadab, Amminadab begets Nahshon, and Nahshon begets Salmon.

This is the generation of those begotten from Shem.

God vindicates those who were wronged by the sons of Ham and deprived of their own place, utterly destroying the sons of Canaan according to their oath, and the seed of Shem receives back its own land.

God, therefore, did no wrong, allotting to each side its due;

for God is not mocked, as I said before.

So in the Exodus, as God was fitting a congregation to himself, he said to Moses, ‘Loose the sandals from your feet.’

For everyone who is about to approach pure washings first takes off his sandals.

Since, then, much time had passed, and each of us went astray in his own way, and this congregation remained in its own evils, God had not yet revealed the washing of regeneration, but for many years he deferred it; yet afterward he revealed the all-holy washing to the holy church;

in the case of Moses, loosing the sandals; in the case of the prophets, stripping off the outer tunic, leaving only a loincloth for Jeremiah; in the case of John, changing all the garments of the world, he transformed him with clothing of camel’s hair; in the Savior himself and his disciples, he stripped off the outward form of the world; and from above, out of the heavens, after the cleansing of the waters, he clothed them with a garment of fire and Spirit.

But the Israelites, though they saw this one’s grace, did not know that he is God.

Therefore the prophet also lamented them reproachfully, on account of the dishonor that was to be inflicted on the Savior by them, saying, ‘Is this how you repay the Lord, O foolish and senseless people?’ For they did not know that this one was in the beginning, with whom the Father took counsel, saying, ‘Let us make man according to our image and likeness.’

For the word ‘let us make’ does not signify a single number;

but indeed the Father took counsel with the Son and the Holy Spirit;

for ‘by the word of the Lord the heavens were established, and by the Spirit of his mouth all their host.’

Nor would they have understood him who says expressly in the same book, ‘The Lord rained down fire and brimstone from the Lord out of heaven upon Sodom and Gomorrah.’

For the Lord who had come to Abraham rained down fire from the Lord out of heaven, from him who had sent him.

Nor did they know him as the one who brought them out of Egypt, nor did they understand the prophet when he said, ‘And you, Bethlehem, are by no means least’ — for how could one call least a city that contained him whom heaven and all things have not been able to contain? — ‘and out of you shall come forth for me a ruler.’

But if he goes forth from Bethlehem and is man, how then is he spoken of as God? What troubles them is his being both God and man.

For in the same place it says, ‘his goings forth are from the beginning, from the foundation of the world;’

and this is no longer a property of man, but of God.

They do not remember that, ‘Behold, the virgin shall conceive and bear a son, and they shall call his name Emmanuel.’

And the word ‘they shall call’ signifies the manner of the holy and faithful, the sons of the church.

For when they are questioned by the Lord-slaying Jews concerning the Savior — ‘How is it that you believe in the crucified one?’ — they confess it; and the Jews hear from these same believers, ‘Among you he was crucified, but with us he is God.’

The ancient sabbaths, then, have passed away, but the true sabbath is proclaimed among us.

And the first circumcision, which circumcised one very small member, has ceased to operate; but the heavenly circumcision, which circumcises the whole body, is very much in effect.

The holy invocation does not take place in one member of the man, but seals the whole body of the man, purifies it, circumcises it, and delivers it from all evils.

The holy church, then, has received these mysteries.

But dread enemies also rose up against her, called the ‘household folk,’ who are not of the true faith of the apostles of the Lord; for if they had been of them, they would have remained with them;

but being bastards and a mixed multitude, they again desire the evil desire for the Egyptian food of fish and cucumbers, blaspheming the Son of God up and down — the Ariomaniacs, whom we have already pilloried in the discourses before this one, and others, the Sabellians.

And the Sabellians utterly deny that the Son and the Holy Spirit exist, saying that the Son himself is the Father, and the Father himself is the Son, and the Holy Spirit himself is the Father, so that there is no Son and Holy Spirit — being convicted as a second breed of Jews and Lord-slayers.

But the Ariomaniacs, most impious of all, who dare to divide the Son from the paternal essence and to alienate him from it, do not consider the Son to be of equal honor with the Father, nor that he was begotten from the essence of the Father.

And others, offspring of these, who [were named] before this together with the others already set forth—

Would that they at least reckoned themselves among the Jews, these who blaspheme the Holy Spirit — a second breed of Sadducees and Samaritans, unknown dead men and unbelievers.

But in order that we may not, with ink and paper, extend at great length the testimonies against these, lest we weary our readers, it will suffice for the Sabellians, together with the other testimonies, the testimony of the Jordan, as I have already said;

For the Son truly came to be present at the Jordan, having become God-made-man — not having undergone any change, but having taken flesh, not through the seed of a man but having assumed, from the holy virgin, a body conceived by the Holy Spirit — a perfect body, that is, a perfect man in soul and body.

God, then, who had also become man, came to John at the Jordan, being one and the same Son and Christ and Lord;

And the Father cried out from above, bearing witness to the Son who had come to be at the Jordan: ‘This is my beloved Son;’

and the Holy Spirit was descending upon him in the form of a dove, having come down into the waters, in order that it might show them pure, for the sake of those who were about to be baptized into the name of the Father and the Son and the Holy Spirit.

But for the Arians, together with the aforesaid testimonies, it will suffice to cite the Son’s words, ‘I am in the Father, and the Father in me;’

for here he demonstrated the equality of the Son with the Father, and his legitimacy.

In the furnace of fire, Shadrach, Meshach, and Abednego, praising God, include together with themselves the whole creation of God, saying, ‘Bless the Lord, all you works of the Lord;’

and they enumerated the heavens and angels and moon and sun and powers, earth and sea and all things in them; and nowhere did they number the Son and the Holy Spirit together with the creatures.

And the Seraphim sanctify the Trinity equally, not once, not twice, not a fourth time, but saying ‘Holy’ three times.

And again, let Peter refute these, rebuking those with Ananias and saying, ‘You have tempted the Holy Spirit;’

and he says, ‘You have not lied to man, but to God.’

And the Apostle knows, as we have also often said, that the Spirit is not alien to God, saying, ‘It searches even the depths of God;’

But that which is not of the essence of God is unable to search the depths of God.

But we know the Father as Father, the Son as Son, the Holy Spirit as Holy Spirit — a Trinity in unity.

There is a unity of the Father and the Son and the Holy Spirit: one essence, one lordship, one will, one church, one baptism, one faith.

And let those who speak against the holy virgin of Christ and pure bride, that is, our mother the holy church, cease.

For her children have received from the holy fathers, that is, the holy apostles, [the charge] to guard the faith, and at the same time also to hand it down and declare it to their own children.

Of these you also are sons, most honored brethren, and to your own children you shall hand down this teaching.

Saying these things, and confirming yourselves and those who hear you by things similar to these out of the divine Scriptures, do not cease, you who are faithful and orthodox, teaching, paving the way, catechizing — to guard this holy faith of the catholic church, just as the holy and only virgin of God received it from the holy apostles of the Lord.

And thus you ought not only to declare to each of the catechumens who are about to approach the holy washing — †the believing to their own sons in the Lord† — but also to teach expressly, since she who is the same mother of us all, both of you and of us, [teaches us] to say:

We believe in one God the Father almighty, maker of heaven and earth, and of all things visible and invisible;

and in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all ages, that is, from the essence of the Father, light from light, true God from true God, begotten not made, consubstantial with the Father, through whom all things came into being, both the things in the heavens and the things on the earth;

who for us men and for our salvation came down from the heavens and was incarnate of the Holy Spirit and the Virgin Mary and became man; and was crucified for us under Pontius Pilate, and suffered, and was buried, and rose again on the third day according to the Scriptures, and ascended into the heavens, and sits at the right hand of the Father, and is coming again with glory to judge the living and the dead; of whose kingdom there shall be no end;

and in the Holy Spirit, the Lord and giver of life, who proceeds from the Father, who is together worshipped and glorified with the Father and the Son, who spoke through the prophets;

in one holy catholic and apostolic church;

we confess one baptism for the remission of sins; we look for the resurrection of the dead, and the life of the age to come.

But as for those who say, ‘There was a time when he was not,’ and ‘Before he was begotten he was not,’ or who assert that he came into being out of things that are not, or from another hypostasis or essence, or who claim that the Son of God is subject to flux or change — these the catholic and apostolic church anathematizes.

And this, indeed, is the faith that was handed down from the holy apostles, and in the church of the holy city, by all the holy bishops then present together, more than three hundred and ten in number,

the maker of all things, both invisible and visible.

And in one Lord Jesus Christ, the Son of God, begotten of God the Father as Only-begotten, that is, of the essence of the Father; God of God, Light of Light, true God of true God; begotten, not made, consubstantial with the Father, through whom all things came into being, both the things in the heavens and the things on the earth, visible and invisible; who for us men and for our salvation came down and was made flesh, that is, was perfectly born of the holy Mary, the ever-virgin, through the Holy Spirit; and became man, that is, took a perfect man — soul and body and mind, and everything that a human being is — apart from sin;

not from the seed of a man, nor having come to be in a man, but having refashioned flesh into himself, into one holy unity;

not as he inspired and spoke and worked in the prophets, but having become perfectly man;

For the Word became flesh, not undergoing any change nor transforming his own divinity into humanity, but uniting into one his own holy perfection and divinity;

for there is one Lord Jesus Christ, and not two — the same is God, the same is Lord, the same is King;

and the same suffered in the flesh, and rose again, and ascended into the heavens in that very body, and sat down gloriously at the right hand of the Father, and is coming in that very body in glory to judge the living and the dead;

of whose kingdom there shall be no end.

And in the Holy Spirit, who spoke in the Law and proclaimed through the prophets, who descended upon the Jordan, who speaks in the apostles, who dwells in the saints,

and thus we believe concerning him, that he is Holy Spirit, Spirit of God, perfect Spirit, Spirit the Paraclete, uncreated, proceeding from the Father, and receiving from the Son, and †believed†.

We believe in one catholic and apostolic Church, and in one baptism of repentance, and in the resurrection of the dead, and the just judgment of souls and bodies, and in the kingdom of heaven, and in eternal life.

But those who say that there was once a time when the Son or the Holy Spirit did not exist, or who assert that he came into being out of things that were not, or who declare him to be of another hypostasis or essence, or who say that the Son of God or the Holy Spirit is mutable or alterable — these the catholic and apostolic Church, the mother of both you and us, anathematizes.

And again we anathematize those who do not confess the resurrection of the dead, and all the heresies which are not of this right faith.

Since you and your children, most blessed ones, believe thus and fulfill the commandments arising from this faith, we hope that you will pray fervently on our behalf, and that we may always have a share and a portion in this same faith and in the inheritance of its commandments.

And pray for us, both you and everyone who believes thus and keeps the commandments of the Lord, in Christ Jesus our Lord, through whom and with whom be glory to the Father, together with the Holy Spirit, unto the ages of ages.

Thus far, beloved brothers, our brevity and the feeble power of our understanding has been constrained to reach, since your excellence urged us on — though we were unequal to the task — to set forth matters beyond our own measure, so that, stretching ourselves, we stand in need of help;

but he who is faithful in heaven knows all things.

Yet peace to everyone who walks according to this rule of this true and orthodox faith, and upon the Israel of God.

Greet all the saints in the Lord.

The servants of the Lord greet you, and especially I, Anatolius, who wrote this book of the discourse entitled 'the Anchored Man'; and I pray that you may fare well in the Lord.