歷任教宗

教宗書信集第 1 章第 14/50 段

拉丁文原文．45 節．部分字詞可點開查義．本章太長已分段，此段為 1:517–1:561（全章共 2003 節）

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super his autem frequenter ab apostolica sede et per beatae memoriae sanctum Leonem et per successores eius certum est Graecos fuisse conuictos, sicut ipsorum cartis, quas apud nos habemus, sine ambiguitate monstratur. nunc uero, quamuis ipsam pestilentiam non audeant profiteri, eos tamen, qui talibus communicauerint meritoque secundum Calchedonensis decreta concilii ab apostolica sede damnati sunt obstinatique in eadem damnatione defuncti, pernicioso furore defendunt et eorum recitationem ecclesiae catholicae moliuntur ingerere.

此外，關於這些事，確鑿無疑：希臘人曾屢次被使徒座所駁倒，無論是藉著聖蒙記念的良〔一世〕，還是藉著他的繼任者，正如他們自己的文書所毫不含糊地顯明的，那些文書如今存於我們手中。但如今，他們雖不敢公然承認那瘟疫本身，卻以有害的狂熱維護那些與此類人共融、並照迦克墩公會議的裁決應受使徒座定罪、且頑固地死於同一定罪之中的人，並圖謀把對這些人的〔禮拜中〕稱念強加於大公教會。

Concerning these matters, moreover, it is certain that the Greeks were frequently convicted by the Apostolic See, both through the holy Leo of blessed memory and through his successors, as is shown without ambiguity by their own documents, which we have in our keeping. But now, although they do not dare to profess that very pestilence, yet those who have communicated with such men, and have been deservedly condemned by the Apostolic See according to the decrees of the Council of Chalcedon, and who died obstinate in that same condemnation—these they defend with a pernicious fury, and they contrive to force the recitation of them upon the Catholic Church.

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quibus utique, quod absit, receptis etiam contagium prauitatis, cui se communione sociarunt, consequenter incurritur, quemadmodum, quod auertat dominus, si Arrii uel cuiuslibet haeretici ad ecclesiasticam recitationem nomen admittitur, simul et consortium detestabilis erroris adsumitur. unde quia errorem quidem fatentur sed ea sibi putant communionem catholicam conditione laxandam, ut nomina eorum, qui praeuaricati sunt, illis in ecclesia recitare sit licitum et non tam ipsi corrigere quam sinceritatem catholicam inficere nitantur contagio perfidorum, dilectionem uestram fraternae caritatis adfectu non destitimus admonere.

但若這些人被接納——願神禁止——那麼與他們在共融中相交所染的敗壞之毒，也必隨之被沾染；正如——願主攔阻——若亞流或任何異端者的名字被容許在教會的〔禮拜〕稱念中出現，可憎謬誤的相交也就隨即被承受。因此，他們雖然承認那謬誤，卻認為大公共融當在這條件下向他們鬆弛：即那些背信者的名字可以合法地由他們在教會中稱念，而他們所竭力的與其說是更正自己，不如說是以那些不信之人的毒染污大公的純正——為此我們就以弟兄之愛的情誼，不住地勸戒你們的愛心。

But if these men are received—which God forbid—the contagion of the depravity with which they associated themselves in communion is consequently incurred; just as—which may the Lord avert—if the name of Arius or of any heretic is admitted to ecclesiastical recitation, at once the fellowship of the detestable error is also assumed. Wherefore, since indeed they confess the error, yet think that catholic communion is to be relaxed to them on this condition, that the names of those who have prevaricated may lawfully be recited by them in church, and they strive not so much to correct themselves as to infect catholic sincerity with the contagion of the faithless—we have not ceased to admonish your Charity with the affection of brotherly love.

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ut si qui talia seminantes ad uestras regiones forte peruenerint, modis omnibus excludantur uobisque cum sede beati apostoli Petri, sicut a patribus nostris est tradita, inlibata communio atque ex omni parte inconuulsa perduret. certe, si quis aures uestras de hac crediderit subreptione pulsandas, sollicitudine pastorali ad nos quantocius referre properetis, ut communi studio catholicoque tractatu pro domo unius domini cuncti catholici conferant sacerdotes: ut et, quae orthodoxae definitioni competunt, intemerata seruentur et, quatenus errantibus deceat subueniri. rationabili deliberatione noscatur.

如此，倘若有播撒這等事的人偶然來到你們的地區，他們必以一切方法被拒之門外，並使與蒙福使徒彼得之座位的共融——正如我們的先祖所傳下的那樣——在你們中間毫無損傷地、在各方面堅不可摧地存續。誠然，若有人以為當就此欺詐之事叩擊你們的耳目，你們當懷牧者的關切盡速向我們稟報，好叫眾公教司祭以共同的熱忱與公教的商議，為那獨一之主的家而彼此協商：使凡符合正統界定之事得以無玷地保守，並在應當扶助迷途者的限度內，藉合理的審議得以明辨。

so that, if any who sow such things should chance to come into your regions, they may by every means be shut out, and that communion with the see of the blessed apostle Peter, as it was handed down by our fathers, may endure among you unimpaired and in every part unshaken. Assuredly, if anyone should believe that your ears ought to be assailed concerning this deceit, make haste with pastoral solicitude to report it to us as quickly as possible, so that by a common zeal and a catholic deliberation all catholic priests may confer together on behalf of the house of the one Lord: that both those things which accord with the orthodox definition may be preserved inviolate, and, in so far as it is fitting that aid be given to those who err, it may be determined by reasonable deliberation.

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haec autem uestra dilectio etiam ad contiguas sibi quasque prouincias uicinosque pontifices prudenter faciat peruenire, ut ecclesiarum praesules uniuersi ueritatis instructione percepta mortiferam declinare ualeant falsitatem. ET SUBSCRIPTIO: Deus uos incolomes custodiat, fratres carissimi. (80.) DOMINO SANCTO APOSTOLICO ET BEATISSINO PATRI PATRUM GELASIO PAPAE URBIS ROMAE HUMILES EPISCOPI DARDANIAE.

此外，願你們的愛德審慎地使這些事傳達至與其毗鄰的各省份與鄰近的主教，好叫眾教會的教長皆領受了真理的教導，得以躲避那致命的謬妄。並附署名：願天主保守你們平安無恙，至愛的弟兄們。（八十）致羅馬城之聖座使徒之主、至福諸父之父教宗傑拉修——達達尼亞卑微的眾主教敬上。

Moreover, let this your charity prudently cause these things to reach the several provinces adjacent to it and the neighboring bishops, so that the prelates of the churches, all having received instruction in the truth, may be able to shun the death-dealing falsehood. AND THE SUBSCRIPTION: May God keep you safe and sound, most beloved brethren. (80.) TO THE HOLY APOSTOLIC LORD AND MOST BLESSED FATHER OF FATHERS GELASIUS, POPE OF THE CITY OF ROME, THE HUMBLE BISHOPS OF DARDANIA.

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Saluberrima apostolatus uestri praecepta Tryphone uiro religioso filio nostro deferente qua oportet deuotione suscepimus et maximas deo omnipotenti et beatitudini uestrae referimus gratias, quod nos pastorali admonitione et euangelica doctrina uisitare dignatus es, domine sancte apostolice et beatissime pater patrum. desiderii enim et uoti nostri est iussionibus uestris in omnibus oboedire et, quemadmodum a patribus nostris accepimus, sedi apostolicae, quae uitae et meritis uestris delata est. intemeratas seruare atque religionem orthodoxam. cuius estis praedicatores, fideli et inculpata deuotione, prout rusticitatis sensus patitur, custodire.

我們已藉那虔敬之人、我們的兒子特里風的傳遞，以應有的敬虔領受了你們使徒職分至為有益的訓誨，並向全能的天主與你們的至福致以最深的感謝，因你屈尊以牧者的勸誡與福音的教義垂顧我們，聖座使徒之主、至福諸父之父。因為順從你們的一切命令，並如我們從先祖所領受的那樣，無玷地保守我們對那已歸於你的生命與功德之使徒座位的忠信，並以忠實而無可指摘的敬虔，按我們粗陋的悟性所能承受的程度，護守你們所宣講的正統信仰——這正是我們的渴望與誓願。

We have received the most salutary precepts of your apostleship, delivered by the religious man Trypho, our son, with such devotion as was fitting, and we render the greatest thanks to almighty God and to your beatitude, because you have deigned to visit us with pastoral admonition and evangelical doctrine, holy apostolic lord and most blessed father of fathers. For it is our desire and vow to obey your commands in all things, and, just as we received from our fathers, to preserve inviolate our loyalty to the apostolic see, which has been assigned to your life and merits, and to guard the orthodox religion, of which you are the heralds, with faithful and blameless devotion, in so far as our rustic understanding allows.

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Eutyclietis enim uel Petri Acaciique et omnium sectatorum eius atque consortium uelut quaedam pestifera contagia ante uestram quoque uitauimus iussionem et multo magis nunc post admonitionem sedis apostolicae ab eadem nus pollutione necesse est abstinere et, si qui alii eiusdem Eutychetis sectam uel Petri et Acacii aut secuti sunt aut sequentur uel eorundem se complicibus atque consortibus aestimant inmiscendos, a nobis, qui sedi apostolicae secundum diuina praecepta et patrum statuta inculpatim seruire desideramus. omni ratione uitandi sunt.

因為歐迪克，以及彼得、阿卡修並其一切追隨者與同夥，我們甚至在你們的命令之前，就已如躲避某種致命的瘟疫般躲避了他們；而如今在使徒座位的勸誡之後，就更當如此，必須使我們自己遠離那同樣的玷污；並且若有其他人已追隨或將要追隨那歐迪克或彼得、阿卡修的黨派，或自以為當與他們的同謀、同夥相混雜，那麼在我們——我們渴望按神聖的訓誡與眾父的規章無可指摘地事奉使徒座位——就當以一切理由躲避他們。

For the followers and associates of Eutyches, of Peter and Acacius, and of all their number, we have shunned as certain pestilential contagions even before your command; and much more now, after the admonition of the apostolic see, is it necessary for us to keep ourselves from that same defilement; and if any others have either followed or shall follow the sect of that same Eutyches or of Peter and Acacius, or reckon themselves to be mingled with their accomplices and associates, they must by every consideration be shunned by us, who desire to serve the apostolic see blamelessly according to the divine precepts and the statutes of the fathers.

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et si qui forte praua intentione, quod neque arbitramur neque optamus, a sede apostolica se crediderint segregandos, ab eorum nos alienos esse consortio profitemur, quoniam, ut dictum est, patrum in omnibus custodientes praecepta et inuiolabilia sacrosanctorum canonum instituta sectantes apostolicae et singulari illi sedi uestrae communi fide et deuotione parere contendimus.

並且若有人偶然懷著邪惡的意圖（這是我們既不揣度也不願望的），以為自己當從使徒座位分離出去，我們便聲明自己與他們的交往毫無干係；因為，正如所說的，我們在一切事上遵守眾父的訓誡，並追隨至聖法典不可侵犯的規制，力求以共同的信德與敬虔順服你那使徒的、獨一無二的座位。

And if any, perchance with perverse intent (which we neither suppose nor desire), should believe that they ought to separate themselves from the apostolic see, we declare ourselves to be strangers to their fellowship; since, as has been said, keeping the precepts of the fathers in all things and following the inviolable institutions of the most sacred canons, we strive to obey with common faith and devotion that apostolic and singular see of yours.

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et quoniam suggerendi nobis fomitem pro insita sibi benignitate beatitudo uestra concessit, aliqua memorato Tryphoni uiro religioso filio nostro praeceptorum uestrorum portitori suggerenda mandauimus et, ut suggestionom eius, quantum arbitramur, iustam et rationabilem pro supplicatione nostra libenti animo apostolatus uester dignetur admittere, fusis precibus exoramus. quod <si> supplicatio nostra meretur effectum, unum ex angelica sede uestra cum saepe dicto uiro religioso ad nos usque praecipite destinare. ut sub eius praesentia, quae fides orthodoxa et uestrae iussionis sinceritas postulat, ordinentur. ET SIBSCRIPTIO:

並且因你們的至福，出於你所固有的仁慈，已賜給我們陳情的機緣，我們便託付前述那虔敬之人、我們的兒子、你們訓誨的傳遞者特里風傳達若干事項；並以傾瀉的祈禱懇求你們的使徒職分屈尊，按我們的懇請，以樂意的心接納他那——照我們所判斷——公正且合理的陳情。倘若我們的懇請蒙得應允，願你速從你天使般的座位差遣一位，與那屢次提及的虔敬之人一同來到我們這裡，好叫在他面前，正統信仰與你命令的真誠所要求之事得以安排就緒。並附署名：

And since your beatitude, out of the kindness innate in you, has granted us occasion for making a suggestion, we have committed certain things to be suggested to the aforesaid Trypho, the religious man, our son, the bearer of your precepts; and we entreat with outpoured prayers that your apostleship may deign, in accordance with our supplication, to admit with willing mind his suggestion, which we judge to be just and reasonable. And if our supplication merits its effect, be pleased to send us with all speed one from your angelic see together with the oft-named religious man, so that in his presence those things may be ordered which the orthodox faith and the sincerity of your command require. AND THE SUBSCRIPTION:

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Iohannes episcopus sacrosanctae ecclesiae Scopinae metropolitanae ciuitatis huic rescripto a nobis dato consentiens ad omnia, quae superius continentur, manu propria subscripsi. Samuhel episcopus ut supra subscripsi. Bonosus episcopus ut supra subscripsi. Uerianus episcopus per Ualentinum archidiaconum ut supra subscripsi. Faustinus episcopus ut supra subscripsi. Ursi. cinus episcopus ut supra subscripsi. (81.) INCIPIT PAPAE GELASII EPISTOLA AD LAURENTIUM DE LIGNIDO.

我，約翰，斯庫皮都主教城至聖教會的主教，贊同這份由我們所頒賜之答覆中上述所載的一切，親手署名。我，撒母耳主教，如上署名。我，波諾蘇斯主教，如上署名。我，維里亞努斯主教，藉總執事瓦倫提努，如上署名。我，浮士丁努斯主教，如上署名。我，烏爾西西努斯主教，如上署名。（八十一）教宗傑拉修致利赫尼杜斯的勞倫提烏斯之書信於此開始。

I, John, bishop of the most sacred church of the metropolitan city of Scupi, consenting to all things which are contained above in this rescript given by us, have subscribed with my own hand. I, Samuel, bishop, have subscribed as above. I, Bonosus, bishop, have subscribed as above. I, Verianus, bishop, through Valentinus the archdeacon, have subscribed as above. I, Faustinus, bishop, have subscribed as above. I, Ursicinus, bishop, have subscribed as above. (81.) HERE BEGINS THE LETTER OF POPE GELASIUS TO LAURENTIUS OF LYCHNIDUS.

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In prolixitate epistolae dilectionis tuae magno nos gaudio replesti in ea parte, in qua dictum est, quod in Thessalonicensi ecclesia uel in aliis similiter recitata epistola decessoris nostri de excessibus Acacii cuncti eidem anathema dixerint nec quisquam communioni praeuaricatoris sese miscuerit. unde quia nos admones dilectione fraterna, ut uelut medicinam quandam fidei episcopis per Illyricum uel aliis ministrare debeamus.

在你愛德那冗長書信的那一部分，你使我們充滿了極大的喜樂，其中提到：在帖撒羅尼迦的教會，以及在其他地方也照樣，當我們前任論及阿卡修越軌之事的書信被宣讀時，眾人皆向他宣告了絕罰，也無人使自己與那背信者共融。因此，既然你以弟兄的愛德勸誡我們，說我們當如某種信仰的良藥般，施予伊利里庫姆全境的眾主教以及其他人——

In the length of the letter of your charity you have filled us with great joy in that part in which it was said that in the church of Thessalonica, and likewise in others, when the letter of our predecessor concerning the excesses of Acacius had been read, all pronounced anathema upon him, and no one mingled himself in the communion of the prevaricator. Whence, since you admonish us with fraternal charity that we ought to administer, as a kind of medicine of the faith, to the bishops throughout Illyricum and to others—

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quamquam hoc copiosissime factum sit a beatae recordationis decessore nostro, et quia mos est Romanae ecclesiae sacerdoti nouiter constituto formam fidei suae ad sanctas ecclesias praerogare, haec eadem compendiosa nimis breuitate studui renouare, ut, sub qua fide uiuendum sit, secundum statuta patrum in hac nostra epistola propter breuitatem sine fastidio lector agnoscat.

雖然這事已由我們蒙福紀念的前任極其豐盈地行過，並且既然羅馬教會有此慣例：新受任的司祭當向眾聖教會頒發其信仰的準則，我便竭力以極簡的篇幅重申這同樣的事，好叫讀者在我們這封書信中——因其簡短之故——可以毫無厭倦地認識，人當按眾父的規章、憑何等信仰而生活。

although this was most abundantly done by our predecessor of blessed memory, and since it is the custom of the Roman church that a priest newly appointed should send forth the form of his faith to the holy churches, I have taken pains to renew these same things in a most concise brevity, so that, under what faith one ought to live, according to the statutes of the fathers, the reader in this our letter—by reason of its brevity—may recognize without weariness.

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confitemur ergo dominum nostrum legum Christum filium dei unigenitum ante omnia quidem saecula sine principio ex patre natum secundum deitatem, in nouissimis autem diebus de sancta uirgine Maria eundem incarnatum et perfectum hominem ex anima rationali et corporis susceptione, homousion patri secundum deitatem et homousion nobis secundum humanitatem. duarum enim naturarum perfectarum unitas facta est ineffabiliter.

故此我們宣認我們的主耶穌基督，天主的獨生子，按其神性確在萬世之先、無始無初地由父而生，但在末後的日子，由聖童貞瑪利亞而成肉身，並成為完全的人，具有理性的靈魂，並藉領受身體；按神性與父同質，按人性與我們同質。因為兩個完全本性的合一以不可言喻的方式成就了。

We confess therefore our Lord Jesus Christ, the only-begotten Son of God, born indeed before all ages without beginning from the Father according to the deity, but in the last days from the holy Virgin Mary made incarnate, and perfect man, of a rational soul and by the assumption of a body; consubstantial with the Father according to the deity, and consubstantial with us according to the humanity. For a unity of two perfect natures was made ineffably.

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propter quod unum Christum eundem filium dei et hominis unigenitum a patre et primogenitum ex mortuis confitemur, scientes quod quidem coaeternus suo patri secundum diuinitatem, secundum quam opifex est omnium, et dignatus est post consensionem sanctae uirginis, cum dixit ad angelum ecce ancilla domini, fiat mihi secundum uerbum tuum, ineffabiliter sibi ex ipsa aedificari templum et istud sibi uniuit. quod non coaeternum de sua substantia e caelo detulit corpus sed ex massa nostrae substantiae, hoc est ex uirgine.

為此我們宣認獨一而同一的基督，天主與人的獨生子，從死人中復活的首生者；我們知道他按神性確與其父同永恆，並按此神性作萬物的創造者，並且他在聖童貞應允之後——當她對天使說「看哪，主的婢女，情願照你的話成就在我身上」時——屈尊以不可言喻的方式從她為自己建造一座殿宇，並將此殿與自己聯合：這身體並非他從自己的本質、與己同永恆地從天帶下的，而是取自我們本質的團塊，即取自那童貞女。

On which account we confess one and the same Christ, the only-begotten Son of God and of man, first-born from the dead; knowing that he is indeed coeternal with his Father according to the divinity, according to which he is the maker of all things, and that he deigned, after the consent of the holy Virgin—when she said to the angel, 'Behold the handmaid of the Lord, be it done to me according to thy word'—ineffably to build for himself a temple out of her, and to unite this to himself: a body which he did not bring down coeternal from heaven out of his own substance, but out of the mass of our substance, that is, out of the Virgin.

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hoc accipiens et sibi uniens non deus uerbum in carne uersus est neque ut fantasma apparens, sed inconuertibiliter et incommutabiliter suam conseruauit essentiam, primitias naturae nostrae sibi uniuit. nam principium deus uerbum has nostrae naturae primitias per multam sibi bonitatem unire dignatus est: qui non permixtus sed in utrisque substantiis unus et ipse uisus secundum quod scriptum est: soluite templum istud et in tribus diebus resuscitabo illud. soluitur enim Christus Iesus secundum meam substantiam, quam suscepit, et solutum suscitat proprium templum, hoc ipse secundum diuinam substantiam, secundum quam et omnium artifex est.

天主聖言取了這身體並使之與己聯合，卻沒有變成肉身，也沒有如幻影般顯現，而是不變不易地保守了自己的本質，並使我們本性的初熟果實與自己聯合。因為天主聖言、那本原，出於他極大的良善，屈尊使我們本性的這初熟果實與自己聯合：他並非相混雜，而是在兩種本質中為獨一而同一者，正如所記載的：「你們拆毀這殿，我三日內要把它重建起來。」因為基督耶穌是按我所領受的、我的本質被拆毀，而被拆毀後又使自己的殿復起——這是他按神聖的本質而行，並按此本質作萬物的創造者。

Taking this and uniting it to himself, God the Word was not turned into flesh, nor appeared as a phantom, but inconvertibly and immutably preserved his own essence, and united to himself the first-fruits of our nature. For God the Word, the beginning, deigned out of his great goodness to unite to himself these first-fruits of our nature: who, not commingled but one and the same in both substances, was seen according to that which is written: 'Destroy this temple, and in three days I will raise it up.' For Christ Jesus is destroyed according to my substance, which he assumed, and, being destroyed, he raises up his own temple—this he does according to the divine substance, according to which he is also the maker of all things.

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numquam autem post resurrectionem unitionis nostrae naturae discessit a proprio templo nec discedere potest propter ineffabilem suam benignitatem, sed est ipse dominus Iesus Christus et passibilis et impassibilis, passibilis secundum humanitatem, impassibilis secundum diuinitatem. suscitauit igitur suum templum deus uerbum et in se naturae nostrae resurrectionem et renouationem operatus est. et hanc dominus Christus, postquam resurrexit a mortuis, discipulis suis ostendebat dicens : palpate me et uidete, quoniam spiritus carnem et ossa non habet, quemadmodum me uidetis habere.

但在復活之後，他從未離開他那與我們本性聯合的殿，也不能離開，因他那不可言喻的仁慈；而他乃是同一位主耶穌基督，既能受苦又不能受苦——按人性能受苦，按神性不能受苦。故此天主聖言使自己的殿復起，並在自己裡面成就了我們本性的復活與更新。這事主基督在從死人中復活之後，向他的門徒顯明，說：「你們摸我看看，因為魂無骨無肉，你們看，我是有的。」

But never after the resurrection did he depart from his own temple of the union of our nature, nor can he depart, by reason of his ineffable kindness; but he is the same Lord Jesus Christ, both passible and impassible—passible according to the humanity, impassible according to the divinity. God the Word therefore raised up his own temple, and wrought in himself the resurrection and renewal of our nature. And this the Lord Christ, after he rose from the dead, showed to his disciples, saying: 'Handle me and see, for a spirit hath not flesh and bones, as ye see me to have.'

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non dixit \'quemadmodum me dicitis esse\' sed \'habere\', ut et qui habet et qui habetur considerans, non permixtionem, non conuersionem, non mutationem sed unitatem factam respicias. propterea et fixuras clauorum et punctionem lanceae demonstrauit et cum discipulis manducauit, ut per omnia resurrectionem nostrae naturae in se renouatam doceret, et, quia secundum beatam diuinitatis substantiam inconuertibilis, incommutabilis, impassibilis, inmortalis, nullius indigens, perficiens omnes passiones, et permisit proprio inferri templo, quod uirtute propria suscitauit, et per propriam perfectionem templi sui renouationem nostrae naturae operatus est.

他沒有說「正如你們所說我所是的」，而是說「所有的」，好叫你既思想那擁有者，又思想那被擁有者，得以看見的不是相混雜、不是變質、不是更改，而是已成就的合一。故此他也顯明了釘痕與矛刺，並與門徒一同吃飯，好叫他藉一切事教導我們本性在他裡面被更新的復活；並且，因他按神性至福的本質是不變的、不易的、不能受苦的、不朽的、無所匱乏的、成全一切苦難的，他既容許苦難加於他自己的殿——就是他以自己的能力所復起的殿——又藉他殿所特有的完全，成就了我們本性的更新。

He did not say 'as you say me to be,' but 'to have,' so that, considering both him who has and that which is had, you may behold not a commingling, not a conversion, not a change, but a unity that has been made. Therefore he also showed the marks of the nails and the piercing of the lance, and ate with his disciples, that through all things he might teach the resurrection of our nature renewed in himself; and, because according to the blessed substance of the divinity he is inconvertible, immutable, impassible, immortal, needing nothing, accomplishing all sufferings, he both permitted them to be inflicted upon his own temple, which by his own power he raised up, and through the perfection proper to his temple wrought the renewal of our nature.

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qui autem dicunt subtilem hominem Christum aut passibilem deum aut in carne uersum aut non counitum habuisse corpus aut de caelo hoc detulisse aut fantasma esse aut mortalem dicentes deum uerbum indiguisse, ut a patre resuscitaretur, aut sine anima corpus aut sine sensu hominem suscepisse aut duas substantias Christi secundum permixtionem confusas unam factam fuisse substantiam et non confitentes dominum nostrum Iesum Christum duas esse naturas inconfusas, unam autem personam, secundum quod unus Christus, unus idem filius, istos anathematizat catholica et apostolica ecclesia.

但那些說基督是一個精微之人，或是能受苦的神，或變成了肉身，或並無與自己聯合的身體，或說這身體是從天帶下的，或說是幻影，或稱天主聖言為必死的、說他需要由父使之復起，或說他所領受的是無靈魂的身體或無知覺的人，或說基督的兩種本質按相混雜而混淆、成了一個本質，並且不宣認我們的主耶穌基督是兩個不相混淆的本性、卻為一個位格——照此他為獨一的基督、獨一而同一的子——的人：這等人，公教的、使徒的教會予以絕罰。

But those who say that Christ was a subtle man, or a passible God, or was turned into flesh, or did not have a body united to himself, or brought this down from heaven, or that it was a phantom, or, calling God the Word mortal, say that he needed to be raised up by the Father, or that he assumed a body without soul or a man without sense, or that the two substances of Christ, confused according to a commingling, were made one substance, and who do not confess that our Lord Jesus Christ is two natures unconfused but one person, according to which he is one Christ, one and the same Son—these the catholic and apostolic church anathematizes.

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haec ergo sunt, frater dilectissime, quae pro antidoto nos debere mittere flagitasti, quod nullus amarum neque dulce noxium uidendum refugiat. nam et de nostro conuentu disposueramus quosdam dirigere, si ratio id temporis fieri permisisset.

至愛的弟兄，這些便是你迫切要求我們當作解毒之藥而寄送的事，好叫無人因它苦而躲避不看，也不因它是有害的甜而躲避。因為我們本已從我們自己的會議中決定要差遣若干人，倘若當時的情勢容許這事得成的話。

These therefore, most beloved brother, are the things which you have urgently demanded that we ought to send as an antidote, that no one might flee from beholding it as bitter, nor as a harmful sweet. For from our own assembly we had determined to dispatch certain men, if the circumstance of the time had permitted it to be done.

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quod facere credimus oportune, cum illarum partium correctio ad nos iuuante domino lega- I tione plenissima, sicut confidimus, fuerit nuntiata, sperantes etiam de dei nostri misericordia, ut huic praedicationi nostrae clementissimus et Christianissimus imperator unanimitatem suam auxiliumque coniungat, quatenus pro fide, qua pollet, in illis regionibus coherceat, qui nouis quaestiunculis et secundum elementa mundi, sicut uas electionis ante praedixit, superflua uanaque concinnant nolentes contineri salutaribus disciplinis.

我們相信，當那些地區的糾正如我們所深信的那樣，藉最完備的使團、蒙主相助向我們宣報之時，我們便能適時行此事；也盼望仗賴我們天主的憐憫，那至為仁慈、至為虔誠的基督徒皇帝，能對我們這宣講加以他的一心與援助，好叫他憑其所具的堅強信德，在那些地區約束那等人——他們以新奇的細瑣爭論、按世上的蒙學（正如那揀選的器皿所預言的），編造多餘而虛妄之事，不願被那些有益的教訓所約束。

This we believe we shall do opportunely, when the correction of those parts shall have been announced to us, with the Lord's help, by a most full embassy, as we are confident; hoping also from the mercy of our God that to this our preaching the most clement and most Christian emperor may join his unanimity and aid, so that, by the faith in which he is strong, he may restrain in those regions those who, with new little questions and according to the elements of the world—as the vessel of election foretold—contrive superfluous and vain things, being unwilling to be held by the wholesome disciplines.

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sed uos, sicut ait idem apostolus, non ita didicistis Christum, si tamen illum audistis et in illo docti estis, sicut est ueritas in Iesu, quam utique ille adprehendere poterit, qui orthodoxorum patrum, sicut saepe iam dictum est, obseruauerit instituta. deus te incolomem custodiat, frater karissime. (82.) AGAPITVS EPISCOPUS IUSTINIANO AUGUSTO. Gratulamur. uenerabilis imperator, quod tanto catholicae fidei ardore succenderis, ut omnibus piissimae uitae uestrae temporibus piam sollicitudinem circa seruandam augendamque ecclesiarum concordiam clementer adhibeas et unam fidem suaque per omnia firmitate consimilem omnibus populis Christianis cupias praedicari.

但你們，正如那同一位使徒所說的，並不是這樣學了基督，如果你們真曾聽過他、並在他裡面受了教，正如真理在耶穌裡一樣——這真理，凡遵守正統眾父規制的人（如已屢次所說的）必能把握。願天主保守你平安無恙，至親愛的弟兄。（八十二）阿加彼圖斯主教致查士丁尼奧古斯都。可敬的皇帝，我們為此歡欣：你以如此大的公教信仰之熱忱被點燃，以致在你至虔生命的一切時期，都仁慈地施以虔敬的關切，以保守並增進眾教會的和諧，並渴望使那憑自身堅固而處處一致的獨一信仰，得以向一切基督徒百姓宣講。

But you, as the same apostle says, have not so learned Christ, if indeed you have heard him and been taught in him, as the truth is in Jesus—which truth he assuredly will be able to lay hold of who observes, as has already been often said, the institutions of the orthodox fathers. May God keep you safe and sound, most dear brother. (82.) BISHOP AGAPITUS TO JUSTINIAN AUGUSTUS. We rejoice, venerable emperor, that you are kindled with so great an ardor of the catholic faith, that in all the seasons of your most pious life you clemently apply pious solicitude toward preserving and increasing the concord of the churches, and that you desire one faith, made everywhere consistent by its own firmness, to be preached to all Christian peoples.

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nec mirum in eiusmodi clementiam uestram placita deo cogitatione persistere, cum non alius imperii uestri beatior sit prouectus quam religionis augmentum. quapropter libenti hoc et prophetica uoce cantabo: repletum est gaudio os nostrum et lingua nostra exultatione, quod florentissimum principatum uestrum diuinis cotidie conspicimus beneficiis adornari. cupis etenim, uenerabilis imperator, ut tuae pietatis epistolam de fidei uestrae expositione nuper ad beatae memoriae decessorem nostrum Iohannem Romanae sedis antistitem per Hypatium atque Demetrium episcopos destinatam et a praefato praesule roboratam nostra quoque auctoritate firmemus: laudamus, amplectimur;

你的仁慈持守於這蒙天主喜悅的旨意，也不足為奇，因為你帝國的一切進展，沒有比宗教的增長更蒙福的了。為此我要以樂意的、先知般的聲音歌唱這話：「我們的口充滿了喜樂，我們的舌充滿了歡呼」，因為我們每日都看見你那極其昌盛的君權以神聖的恩惠得著裝飾。可敬的皇帝，因為你渴望我們也以我們的權柄堅固你虔敬的那封論及你信仰陳述的書信——它近日藉希帕提烏斯與德米特里烏斯兩位主教送達我們蒙福紀念的前任、羅馬座位的教長約翰，並由前述那教長所印可：我們稱讚它，我們擁抱它；

Nor is it any wonder that your clemency persists in such a purpose pleasing to God, since no advancement of your empire is more blessed than the increase of religion. Wherefore with willing and prophetic voice I shall sing this: 'Our mouth is filled with joy and our tongue with exultation,' because we daily behold your most flourishing sovereignty being adorned with divine benefits. For you desire, venerable emperor, that we should confirm also by our authority the letter of your piety concerning the exposition of your faith, lately directed through the bishops Hypatius and Demetrius to our predecessor of blessed memory John, prelate of the Roman see, and strengthened by the aforesaid prelate: we praise it, we embrace it;

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non quia laicis auctoritatem praedicationis admittimus sed quia studium fidei uestrae patrum nostrorum regulis congruens confirmamus atque roboramus, per quod iam et unitas prouenit ecclesiae et reliqua catholicae membra ecclesiae ad eius conpagem uestrae christianitais constantia reditura confidimus.

並非因為我們允許平信徒有宣講的權柄，而是因為我們印可並堅固你對信仰的熱忱，因它與我們眾父的規則相符——藉這熱忱，教會的合一已然成就，我們也深信公教會其餘的肢體，必因你基督徒信仰的堅定，歸回其整體的結構。

not because we admit to laymen the authority of preaching, but because we confirm and strengthen your zeal for the faith as agreeing with the rules of our fathers—through which zeal both the unity of the church has already come about, and we are confident that the remaining members of the catholic church will return, by the constancy of your Christianity, to its structure.

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

我們將你陳認與書信的內容附錄於下，以我們的權柄堅固你對天主全然持守的熱忱，聲明這樣的信仰與我們眾父的一切規則相符，並與使徒座位的教義相合；並訂定：若有人試圖違逆我們公教的信仰——為除去異端者的疑竇，我們藉此現行的界定確認它與眾父的規則相合——他便當被摒於聖共融之外。

Appending below the tenor of your profession and letter, we confirm by our authority the zeal which you wholly maintain toward God, declaring that a faith of this kind agrees with all the rules of our fathers and accords with the dogmas of the apostolic see, and establishing that, if anyone shall attempt to go against our catholic faith—which, as consonant with the paternal rules, we confirm by this present definition for the removing of the suspicion of heretics—he shall be made a stranger to the holy communion.

1:540

unde et Cyrum eiusque sequaces iam ante pro hac insania ab ecclesiae catholicae communione suspensos et in sua hactenus perfidia permanentes, nisi sub satisfactione canonica doctrinam apostolicam fuerint consecuti, nullatenus patimur eos sacrae communioni restitui sed etiam ut haereticos anathemati subicimus. dignum etenim iudicamus, ut qui nostris constitutionibus parere contempserit, ecclesiasticum statum puritatemque non maculet. textus autem epistolae hic est. (83.) GLORIOSISSIMO ET CLEMENTISSIMO FILIO IUSTINIANO AUGUSTO UIGI- LIUS EPISCOPUS.

因此，居魯士及其追隨者——他們因這狂妄已在此之前被暫停於公教會的共融之外，並至今仍存留於其背信之中——除非他們在法典所定的補贖之下追隨使徒的教義，我們斷不容他們被恢復於聖共融，反倒將他們如異端者般置於絕罰之下。因為我們判斷這是相宜的：凡藐視順從我們定例的人，不當玷污教會的秩序與純潔。至於那書信的正文如下。（八十三）致至榮耀、至仁慈之子查士丁尼奧古斯都——維吉利烏斯主教。

Whence also Cyrus and his followers, already before this suspended for this madness from the communion of the catholic church and hitherto remaining in their perfidy, unless under canonical satisfaction they shall have followed the apostolic doctrine, we by no means suffer to be restored to the sacred communion, but rather subject them, as heretics, to anathema. For we judge it fitting that whoever shall have scorned to obey our constitutions should not stain the ecclesiastical order and purity. Now the text of the letter is this. (83.) TO THE MOST GLORIOUS AND MOST CLEMENT SON JUSTINIAN AUGUSTUS, BISHOP VIGILIUS.

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Inter innumeras sollicitudines, quibus oneratur imperiale fastigium, laudabile clementiae uestrae cognoscimus esse propositum, per quod summotis omnibus discordiae seminibus, quae in agro dominico humani generis inimicus asperserat, uniuersos domini sacerdotes praemissis ad testimonium conscientiae suae professionibus. per quas sanctorum patrum et uenerabilium quattuor synodorum ac praesulum sedis apostolicae inhaerere definitionibus atque iudiciis monstrarentur. ad unitatem atque concordiam restituere properastis. quarum professionum forma ut ecclesiasticae pacis amplectendum posteritati tradatur exemplum, praesenti, quemadmodum se habeat, insertam paginae declaramus.

在帝王尊位所擔負的無數關切之中，我們認得你仁慈的計劃是可稱讚的：藉此，當那人類之敵撒在主田地中的一切紛爭的種子被除去之後，你便催促要使一切主的司祭歸於合一與和諧，先要求他們以良心作證的陳認，藉此他們得以顯明自己緊守眾聖父、可敬的四次大公會議並使徒座位眾教長的界定與裁斷。並為使這些陳認的準則得以作為當被接納的教會和平之榜樣傳予後世，我們便將它按其原貌插入本頁陳列出來。

Among the innumerable solicitudes with which the imperial dignity is burdened, we recognize that your clemency's proposal is praiseworthy, whereby, when all the seeds of discord which the enemy of the human race had scattered in the Lord's field have been removed, you have hastened to restore all the Lord's priests to unity and concord, by first requiring professions in testimony of their conscience, through which they might be shown to adhere to the definitions and judgments of the holy fathers and of the venerable four synods and of the prelates of the apostolic see. And that the form of these professions may be handed down to posterity as an example of ecclesiastical peace to be embraced, we set it forth, inserted into the present page just as it stands.

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EXEXPLAR PRIMAE PROFESSIONIS QUAM AP SANCTAM EIPHI- XIAM FECERUNT. Omnes quidem fideles, maxime uero dei sacerdotes pacem et sanctificationem sequi cum omnibus oportet, sine quibus nemo secundum apostolum uidebit dominum. et nos igitur apostolicam sequentes doctrinam et festinantes concordiam ecclesiarum seruari pracsentem facimus libellum.

他們在聖主顯節所作第一份陳認的副本。誠然，一切信徒，尤其是天主的司祭，都當與眾人追求和平與成聖，照使徒所說，非有這些，就沒有人能見主。故此我們追隨使徒的教義，並急切要保守眾教會的和諧，便作了這份文書。

A COPY OF THE FIRST PROFESSION WHICH THEY MADE AT HOLY EPIPHANY. All the faithful indeed, but most especially the priests of God, ought to follow peace and sanctification with all men, without which no one, according to the apostle, shall see the Lord. We therefore, following the apostolic doctrine and hastening that the concord of the churches be preserved, make the present document.

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in primis quattuor sanctas synodos patresque, qui in isdem synodis consederunt, Nicaenam trecentorum decem et octo, Constantinopolitanam centum quinquaginta, Ephesenam primam ducentorum (in qua in legatis suis atque uicariis, id est beatissimo Cyrillo Alexandrinae urbis episcopo et Arcadio et Proiecto episcopis et Philippo presbytero, beatissimus Caelestinus papa senioris Romae noscitur praesedisse) et Calcedonensem sexcentorum triginta sanctorum patrum suscipimus et per omnia et in omnibus, quaecumque in omnibus gestis Calchedonensis concilii aliarumque praedictarum synodorum, sicut in isdem quattuor synodis scriptum inuenitur, communi consensu cum legatis atque uicariis sedis apostolicae,

首先我們領受那四次聖大公會議，並那些在同一會議中列席的眾父：尼西亞三百一十八位之會議、君士坦丁堡一百五十位之會議、第一次以弗所二百位之會議（其中人所共知，長羅馬的至福教宗策肋定藉其使節與代理主持了會議，即至福的亞歷山大城主教西里爾，並主教阿卡狄烏斯與普洛耶克圖斯，並司鐸腓力）、以及迦克墩六百三十位聖父之會議；我們在一切事上、於一切事務中領受他們，凡在迦克墩會議及其他前述會議的一切議事錄中——正如在那同一四次會議中所記載的——與使徒座位的使節與代理以共同的同意所界定的，

In the first place we receive the four holy synods and the fathers who sat in those same synods: that of Nicaea, of the three hundred and eighteen; that of Constantinople, of the one hundred and fifty; the first of Ephesus, of the two hundred (in which the most blessed Pope Celestine of elder Rome is known to have presided through his legates and vicars, that is, the most blessed Cyril, bishop of the city of Alexandria, and the bishops Arcadius and Projectus and the presbyter Philip); and that of Chalcedon, of the six hundred and thirty holy fathers; and we accept them in all things and in all matters, whatsoever in all the acts of the Council of Chalcedon and of the other aforesaid synods—as is found written in those same four synods—was defined by common consent together with the legates and vicars of the apostolic see,

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in quibus iuxta tempora sua prodecessores sanctitatis uestrae beatissimi papae senioris Romae ipsis synodis praesederunt, tam de fide quam de aliis omnibus causis iudiciis constitutionibus aut dispositionibus definita aut iudicata uel constituta siue disposita sunt, inconcusse inuiolabiliter inreprehensibiliter atque inretractabiliter sine adiectione uel inmutatione aliqua nos promittimus secuturos nec quicquam contrarium, quod ad earum reprehensionem et retractationem uel permutationem siue iniuriam sub qualibet occasione uel nouitate pertineat, ammissuros aut tale aliquid praesumentibus consensuros:

（其中，長羅馬那至福的眾教宗、你聖德的前任，各按其時代主持了那些會議，）凡就信仰以及一切其他事由、裁斷、定例或處置所界定、裁定、訂立或安排之事——我們應許必毫不動搖地、無玷地、無可指摘地、不可撤回地追隨這些，不加任何增添或更改；也不容許任何相反之事——即在任何機緣或新奇之下，涉及對它們的指摘、撤回、更易或侵損之事——也不贊同任何膽敢作此等事的人：

(in which, each according to his own time, the most blessed popes of elder Rome, predecessors of your holiness, presided over those synods,) whatsoever things were defined or adjudged or established or arranged, both concerning the faith and concerning all other causes, judgments, constitutions, or dispositions—these we promise to follow unshaken, inviolate, irreprehensible, and irretractable, without any addition or change; and to admit nothing contrary that might pertain to their reprehension and retraction or alteration or injury under any occasion or novelty whatsoever, nor to consent to any who presume such a thing:

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sed quaecumque communi consensu cum legatis atque uicariis sedis apostolicae orthodoxa esse ibidem dicta sunt, ea orthodoxa ueneramur atque suscipimus; quaecumque anathematizauerunt uel damnauerunt, et nos anathematizamus atque damnamus et uniuersa. sicut in isdem synodis communi consensu cum uicariis sedis apostolicae iudicata aut definita uel constituta sine disposita lecta inueniuntur, inretractabiliter atque impermutabiliter conseruamus.

但凡在那裡與使徒座位的使節與代理以共同的同意所宣稱為正統之事，我們便如正統的一般敬奉並領受；凡他們所絕罰或定罪之事，我們也絕罰並定罪；並凡在那同一會議中被讀為與使徒座位的代理以共同的同意所裁定、界定、訂立或安排之一切事，我們都不可撤回地、不可更易地保守。

but whatsoever things were there declared to be orthodox by common consent together with the legates and vicars of the apostolic see, these as orthodox we venerate and receive; whatsoever things they anathematized or condemned, these we also anathematize and condemn; and all things which are found in those same synods, read as adjudged or defined or established or arranged by common consent together with the vicars of the apostolic see, we preserve irretractably and immutably.

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sed et beatae recordationis papae Leonis epistolas et sedis apostolicae constituta, quae tam de fide quam de firmitate supra dictarum quattuor synodorum processerunt, nos in omnibus secuturos seruaturosque promittimus, anathematizantes omnem hominem ad ordines et dignitates ecclesiasticas pertinentem, quicumque contra ea, quae superius promisimus, sub qualibet occasione uel altercatione uenire temptauerit. libellum autem in causa trium capitulorum, de quibus quaestio nata est, contra constitutum piissimi principis et beatitudinis uestrae ego quidem nullum feci sed uolo atque consentio, ut omnes libelli, qui facti sunt, sub hac forma beatitudini uestrae reddantur.

此外，蒙福紀念的教宗良之書信，以及使徒座位的定例——凡就信仰、並就前述四次會議之堅固所頒發者——我們應許在一切事上追隨並遵守，並絕罰凡屬教會品級與尊位之人，若在任何機緣或爭辯之下，試圖違逆我們上文所應許之事。至於論及三章案（就此已生爭議）的那份文書，我確實未曾作違逆至虔君主與你至福之定例的文書；但我願意並贊同，凡已作的一切文書，皆按此準則歸還於你的至福。

Moreover, the letters of Pope Leo of blessed memory and the constitutions of the apostolic see, which proceeded both concerning the faith and concerning the firmness of the aforesaid four synods, we promise to follow and observe in all things, anathematizing every man pertaining to ecclesiastical orders and dignities who, under any occasion or altercation, shall attempt to come against those things which we have promised above. But as for the document in the cause of the Three Chapters, concerning which a question has arisen, contrary to the constitution of the most pious prince and of your beatitude, I indeed made none; but I will and consent that all the documents which have been made be returned under this form to your beatitude.

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de iniuriis autem, quaecnmque beatitudini et sedi uestrae factae sunt, eas quidem non feci sed, quia pro pace ecclesiae modis est omnibus festinandum, uelut si eas fecissem, ueniam postulo. quia uero tempore discordiae excommunicatos uel non receptos a beatitudune uestra in communione suscepi, pariter ueniam postulo. In hac forma fecerunt Menas Constantinopolitanus episcopus, Theodorus Caesareae Cappadociae, Andreas Ephesenus, Theo. dorus Antiochiae Pisidiae, Petrus Tarsensis, sed et multi alii idem fecerunt. ITEM EXEMFLAR PROFESSIONIS qi AM RESIDUI EPISCOl\'1 THEO- PHANIORVM DIE NOBIS FECERUNT.

但論及那些侵損之事，凡加於你至福與你座位的，我確實沒有犯過；但因為為著教會的和平當以一切方法急切從事，我便如同曾犯過一般求赦。又因為在紛爭之時，我曾將被你至福絕罰或不予接納者接納入共融，我也照樣求赦。以此準則作陳認者有：君士坦丁堡主教梅納斯、加帕多家凱撒利亞的狄奧多爾、以弗所的安德烈、彼西底安提阿的狄奧多爾、大數的彼得，還有許多其他人也照樣行了。同樣，其餘眾主教在主顯節那日為我們所作陳認的副本。

But concerning the injuries, whatsoever were done to your beatitude and to your see, these indeed I did not commit; but, because for the peace of the church one must hasten by every means, I ask pardon as though I had committed them. And because in the time of discord I received into communion those excommunicated or not received by your beatitude, I likewise ask pardon. In this form there made it: Menas, bishop of Constantinople; Theodore of Caesarea in Cappadocia; Andreas of Ephesus; Theodore of Antioch in Pisidia; Peter of Tarsus; and many others also did the same. LIKEWISE A COPY OF THE PROFESSION WHICH THE REMAINING BISHOPS MADE FOR US ON THE DAY OF THE THEOPHANY.

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Scientes, quantorum bonorum causa est pax dei custodiens corda et sensus fidelium et colligens eos ut unum idemque sapiant in recta fidei confessione et ad perficienda diuina mandata, et propitium deum faciens in his, quae recta sunt, concordantibus: ideo festinantes unitatem conseruare ad apostolicam sedem uestrae beatitudinis manifestum facimus, quod nos semper conseruauimus et conseruamus fidem ab initio traditam a magno deo et saluatore nostro Iesu Christo sanctis apostolis et ab illis in omni mundo praedicatam et a sanctis patribus explanatam et maxime ab his, qui in sanctis quattuor synodis congregati sunt:

我們知道天主的和平乃是何等眾多美善的緣由，它守護信徒的心與意念，聚集他們，使他們在信仰的正確宣認中同心思念同一之事，並以成全神聖的誡命；又在那些於正直之事上同心的人中間使天主施恩：故此我們急切要保守合一，向你至福的使徒座位表明：我們一向保守、且如今仍保守那從起初由偉大的天主與我們的救主耶穌基督傳給眾聖使徒、並由他們在全世界宣講、又由眾聖父、尤其由那些聚集於四次聖大公會議者所闡明的信仰：

Knowing of how great goods the peace of God is the cause, guarding the hearts and minds of the faithful and gathering them so that they may think one and the same thing in the right confession of the faith, and unto the accomplishing of the divine commandments, and rendering God propitious among those who agree in the things that are right: therefore, hastening to preserve unity, we make manifest to the apostolic see of your beatitude that we have always preserved and do preserve the faith handed down from the beginning by the great God and our Savior Jesus Christ to the holy apostles, and by them preached in all the world, and expounded by the holy fathers, and most especially by those who were gathered in the four holy synods:

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quos per omnia et in omnibus sequimur et suscipimus, id est trecentos decem et octo sanctos patres, qui Nicaeae congregati sunt et sanctum symbolum siue mathema fidei exposuerunt et Arrianam impietatem anathematizauerunt ei eos, qui eam sapuerunt uel sapiunt; suscipimus autem et centum quinquaginta sanctos patres Constantinopoli congregatos, qui idem sanctum mathema explanauerunt et de deitate sancti spiritus dilucidauerunt et haeresem Macedonianam spiritum sanctum impugnantem et impium Apollinarium condemnauerunt cum his, qui eadem illis sapuerunt uel sapiunt;

我們在一切事上、於一切事務中追隨並領受他們；即那三百一十八位聖父，他們聚集於尼西亞，陳述了信仰的聖信經或信條，並絕罰了亞流的褻瀆，並那些曾持守或如今持守此說的人；我們也領受那一百五十位聖父，他們聚集於君士坦丁堡，闡明了那同樣的聖信條，並澄清了聖神的神性，並定罪了那攻擊聖神的馬其頓派異端與褻瀆的亞波里納留，連同那些曾與他們持守或如今持守同樣之說的人；

whom in all things and in all matters we follow and receive; that is, the three hundred and eighteen holy fathers who were gathered at Nicaea and set forth the holy symbol, or creed, of the faith, and anathematized the Arian impiety and those who held or hold it; and we receive also the one hundred and fifty holy fathers gathered at Constantinople, who expounded the same holy creed and made clear the deity of the Holy Spirit and condemned the Macedonian heresy assailing the Holy Spirit and the impious Apollinaris, together with those who held or hold the same as they;

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suscipimus autem et sanctos ducentos patres in Ephesena prima synodo collectos, qui per omnia secuti sunt idem sanctum symbolum siue mathema et condemnauerunt Nestorium impium et scelerata eius dogmata et eos, qui similia ei aliquando sapuerunt uel sapiunt;

我們也領受那二百位聖父，他們聚集於第一次以弗所會議，在一切事上追隨那同樣的聖信經或信條，並定罪了褻瀆的聶斯多留與其邪惡的教義，並那些在任何時候曾持守或如今持守與他相似之說的人；

and we receive also the two hundred holy fathers assembled in the first synod of Ephesus, who in all things followed the same holy symbol, or creed, and condemned the impious Nestorius and his wicked dogmas, and those who at any time held or hold things similar to him;

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ad haec autem suscipimus et sexcentos triginta sanctos patres Calchedone congregatos, qui etiam ipsi per omnia consenserunt praedictis sanctis tribus synodis et secuti sunt praedictum symbolum siue mathema a trecentis decem et octo sanctis patribus expositum et a centum quinquaginta sanctis patribus explanatum et anathematizauerunt eos, qui aliud praeter praedictum symbolum praesumunt docere aut exponere aut tradere sanctis dei ecclesiis, condemnauerunt autem et anathematizauerunt et Eutychen et Nestorium et impia eorum dogmata et eos, qui similia eis sapuerunt uel sapiunt.

此外我們還領受那六百三十位聖父，他們聚集於迦克墩，自己也在一切事上與前述三次聖會議相合，並追隨那由三百一十八位聖父所陳述、又由一百五十位聖父所闡明的前述信經或信條，並絕罰了那些膽敢向天主的眾聖教會教導、闡述或傳授前述信經以外之物的人；他們並定罪且絕罰了歐迪克與聶斯多留及其褻瀆的教義，並那些曾持守或如今持守與他們相似之說的人。

and in addition to these we receive also the six hundred and thirty holy fathers gathered at Chalcedon, who themselves also in all things agreed with the aforesaid three holy synods, and followed the aforesaid symbol, or creed, set forth by the three hundred and eighteen holy fathers and expounded by the one hundred and fifty holy fathers, and anathematized those who presume to teach or expound or hand down to the holy churches of God anything besides the aforesaid symbol; and they condemned and anathematized both Eutyches and Nestorius and their impious dogmas, and those who held or hold things similar to them.

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his ita se habentibus certum facimus, quod omnia, quae a praedictis sanctis quattuor synodis iudicata et definita sunt, et seruauimus et seruamus, quia etsi per diuersa tempora praedictae sanctae quattuor synodi factae sunt, tamen unam eandemque confessionem fidei seruauerunt et praedicauerunt. suscipimus autem et amplectimur et epistolas praesulum Romanae sedis apostolicae tam aliorum quam Leonis sanctae memoriae de recta fide scriptas et de quattuor sanctis conciliis uol de uno eorum.

既是如此，我們便確言：凡由前述四次聖會議所裁定、界定之一切事，我們都已保守、且如今仍保守；因為前述四次聖會議雖在不同的時代舉行，卻保守並宣講了獨一而同一的信仰宣認。我們也領受並擁抱羅馬使徒座位眾教長的書信，無論是其他人的，還是聖德紀念的良所寫的，凡論及正確信仰、並論及四次聖公會議、或其中之一者。

These things being so, we make it certain that all things which have been adjudged and defined by the aforesaid four holy synods we have both preserved and do preserve; because, although the aforesaid four holy synods were held at diverse times, nevertheless they preserved and preached one and the same confession of the faith. And we receive and embrace also the letters of the prelates of the Roman apostolic see, both of others and of Leo of holy memory, written concerning the right faith and concerning the four holy councils, or concerning one of them.

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cum igitur praedicta omnia et seruauimus et seruamus et in isdem nobis ipsis inuicem consentimus, necessarium est conferri de tribus capitulis, unde quibusdam quaestio nata est, et ideo petimus praesidente nobis uestra beatitudine sub tranquillitate et sacerdotali mansuetudine sanctis propositis euangeliis communi tractatu eadem capitula in medio proponenda quaeri et conferri et finem quaestioni imponi deo placitum et conuenientem his, quae a sanctis quattuor conciliis definita sunt, quoniam ad augmentum pacis et concordiam ecclesiarum pertinet, ut omni de medio dissensione sublata, quae a praedictis quattuor sanctis conciliis definita sunt, inconcussa seruentur, sanctarum synodorum reuerentia in omnibus custodita.

既然如此，我們既已保守、且如今仍保守前述一切事，並在其中彼此相合，那麼就有必要就三章案舉行商議——某些人由此生起爭議；為此我們懇求，在你至福主持我們之下，於安寧與司祭的溫良之中，將聖福音置於我們面前，藉共同的商議，將那些章節提到眾人中間予以查考、商議，並為這爭議劃上句點——一個蒙天主喜悅、並與四次聖公會議所界定之事相宜的結局——因為這關乎和平的增長與眾教會的和諧：好使一切紛爭從中除去，凡由前述四次聖公會議所界定之事得以毫不動搖地被保守，眾聖會議的敬重在一切事上得蒙守護。

Since therefore we have both preserved and do preserve all the aforesaid things, and agree in them mutually among ourselves, it is necessary that there be a conference concerning the Three Chapters, whence a question has arisen for certain persons; and therefore we ask that, with your beatitude presiding over us, in tranquillity and priestly meekness, with the holy Gospels set before us, in a common deliberation those same chapters be brought into the midst to be examined and conferred upon, and that an end be put to the question—an end pleasing to God and befitting those things which have been defined by the four holy councils—since it pertains to the increase of peace and the concord of the churches that, all dissension being removed from the midst, those things which have been defined by the aforesaid four holy councils may be preserved unshaken, the reverence of the holy synods being guarded in all things.

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his autem et subscripsimus. In hunc modum fratres et coepiscopi nostri Eutychius Coustantinopolitanus, Apollinaris Alexandrinus, Domninus Antiochiae Syriae, Helias Thessalonicensis, sed et ceteri, qui primam professionem non fecerunt. in hac secunda professione aut suscripserunt aut seorsum eandem fecerunt.

對這些事我們也署了名。以此方式，我們的弟兄與同工主教君士坦丁堡的歐迪基烏斯、亞歷山大的亞波里納里、敘利亞安提阿的多姆尼努斯、帖撒羅尼迦的赫利亞斯，還有其餘未作第一份陳認的人，在這第二份陳認中，或署了名，或另行作了同樣的陳認。

And to these things we also subscribed. In this manner our brethren and fellow bishops Eutychius of Constantinople, Apollinaris of Alexandria, Domninus of Antioch in Syria, Helias of Thessalonica, and also the rest who did not make the first profession, in this second profession either subscribed or made the same separately.

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His igitur ita dispositis optauimus quidem, uenerabilis imperator ut, sicut frequentissime supplici prece poposcimus, euntes ad quemlibet Italiae locum aut certe ad Siciliam conuocatis ad nos Africanae et aliarum prouinciarum Latinae linguae sacerdotibus uel ecclesiae nostrae sacratis ordinibus secundum consuetudinem tractaremus et de quaestionibus trium capitulorum pietati uestrae redderemus plena deliberatione responsum. quod quia fieri serenitas uestra non adnuit, hoc interim noscitur constitutum, ut oblatis a nobis mansuetudini uestrae nominibus de supra scriptis prouinciis, qui nobiscum ad tractatum adhiberentur, antistites clementia uestra faceret aduenire.

既然這些事如此安排，可敬的皇帝，我們確曾願望——正如我們屢屢以懇求的祈禱所央求的——前往意大利某地，或至少往西西里，將非洲並其他拉丁語省份的司祭、或我們教會受祝聖的品級召至我們這裡，按慣例商議此事，並在充分審議之後，就三章案的諸問題向你的虔敬呈上答覆。但因你的至靜不允此事得成，於是暫且如此議定：由我們向你的溫和呈上前述各省份中當與我們同事商議的主教名單，並由你的仁慈使那些教長前來。

These things being thus disposed, we indeed wished, venerable emperor—as most frequently we begged with suppliant prayer—that, going to some place in Italy, or at least to Sicily, with the priests of Africa and of the other provinces of the Latin tongue summoned to us, or the consecrated orders of our church, we might, according to custom, treat the matter and render to your piety, after full deliberation, a response concerning the questions of the Three Chapters. But because your serenity did not assent that this be done, this has meanwhile been determined: that, the names of the bishops from the above-written provinces who were to be engaged with us in the treatment being offered by us to your mildness, your clemency should cause those prelates to come.

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cui dispositioni item praebuimus ecclesiasticae pacis amore consensum. postea uero hoc magis cum consensu fratrum nostrorum istarum partium episcoporum nuper ante sanctum paschae diem pietas uestra constituit, ut exaequato numero his pontificibus, qui in Constantinopolitana urbe praesentes sunt, de tribus capitulis, ex quibus quaestio uertitur, secundum superius designatam fratrum nostrorum episcoporum professionem deberemus inire tractatum.

對這安排，我們也照樣出於對教會和平的愛而表示贊同。但其後，更是在我們這一帶弟兄眾主教的贊同下，就在聖復活節之日以前不久，你的虔敬議定：當與那些現駐君士坦丁堡城的教長算為相等的人數，我們就當按上文所指我們弟兄眾主教的陳認，就三章案（爭議由此而生）進行商議。

To which disposition we likewise gave our consent, out of love of ecclesiastical peace. But afterward, rather with the consent of our brethren the bishops of these parts, lately before the holy day of Easter, your piety determined that, an equal number being reckoned with those pontiffs who are present in the city of Constantinople, we ought to enter upon a treatment concerning the Three Chapters, from which the question is turned, according to the above-designated profession of our brethren the bishops.

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sed quia, dum ea, quae pro conseruanda ecclesiarum pace cum fratribus nostris fieri uestra dispositione conuenerant, festinaremus impleri, ut habita salubri deliberatione communiter et propter informandam uniuersalem ecclesiam cunctis, quae inter nos gererentur, in scriptum deductis atque iacentibus nostrum ex his collectum de tribus capitulis in quaestionem deductis iudicium proueniret, continuo pietas uestra post illud uolumen.

但因為，當我們急切要成全那些憑你的安排、已議定當與我們弟兄一同為保守眾教會的和平而行之事——好使既在眾人中間舉行了有益的審議，並（為教導普世教會）將我們之間所辦理的一切事筆之於書、載於記錄，我們就那被提出爭議的三章案、從這些記錄中所匯集的裁斷得以問世——你的虔敬卻在那卷冊之後隨即，

But because, while we were hastening to fulfill those things which by your disposition had been agreed to be done with our brethren for the preserving of the peace of the churches—so that, a wholesome deliberation having been held in common, and (for the instructing of the universal church) all things which were transacted among us having been reduced to writing and set down in the records, our judgment concerning the Three Chapters brought into question, gathered from these, might come forth—your piety, immediately after that volume,

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quod nobis non ante multos paschae dies per fratrem nostrum Benignum Heracleae Pelagoniae direxit episcopum, aliam denuo chartam post diem sanctum paschae per uirum magnificum Theodorum decurionem palatii destinauit, in qua uos interim, quid de tribus sentiretis capitulis, exponentes nostrum poposcitis dari ex eadem debere causa responsum, idemque fratres nostri neque exaequato nobiscum numero residere neque in scriptum, quae ageremus uel tractaremus, redigi paterentur, tamquam (quod absit!) non conuenientia rectitudini loqueremur, quae scribere timeremus, et insuper gloriosissimis ad nos proceribus destinatis insisteret uestra clementia nostrum de trium capitulorum negotio quam celerrime proferri debere responsum:

你在復活節前不多日藉我們的弟兄、佩拉戈尼亞赫拉克利亞的主教貝尼格努斯送達我們的那卷冊之後，又於聖復活節之日以後，藉那尊貴之人、宮廷的十人長狄奧多爾另行差來一份文書，在其中你暫且陳述了你就三章案的看法，並要求當就同一事由給予我們的答覆；而我們那些同樣的弟兄，既不肯與我們以相等的人數列席，也不容許我們所行、所商議之事被筆之於書——彷彿（願天主不容此事！）我們所講的是不合正直、我們懼於書寫之事——並且，當那至榮耀的顯貴被差來我們這裡時，你的仁慈仍堅持我們就三章案之事務的答覆當盡速呈上：

which you directed to us not many days before Easter through our brother Benignus, bishop of Heraclea in Pelagonia, again sent yet another document after the holy day of Easter through the magnificent man Theodore, decurion of the palace, in which you, meanwhile expounding what you thought concerning the Three Chapters, demanded that our response ought to be given on the same cause; and those same brethren of ours would neither sit with us in equal number nor permit the things which we did or treated to be reduced to writing—as though (which God forbid!) we were speaking things not befitting rectitude, which we feared to write—and moreover, when the most glorious nobles had been dispatched to us, your clemency insisted that our response concerning the business of the Three Chapters ought to be brought forth as speedily as possible:

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nec sic destitimus uestrae oboedire uelle clementiae, hoc solummodo postulantes, ut pro infirmitate corporis nostri, quae nulli habetur incognita, uiginti dierum nobis daretis indutias, quatenus habito nobiscum deo auxiliante tractatu definitionis nostrae constituto die scripto sententiam diceremus.

即便如此，我們仍未停止願意順從您的仁慈，只懇求這一件事：因我們身體的軟弱（此乃無人不知），求您寬容我們二十日的期限，使我們得以在天主的幫助下彼此商議，於指定之日以書面宣佈我們的裁定判詞。

Not even so did we cease to be willing to obey your clemency, asking only this: that, on account of the infirmity of our body, which is unknown to no one, you would grant us a respite of twenty days, so that, having with God's help held deliberation among ourselves, we might on an appointed day pronounce our judgment in writing as our definition.

1:560

ad fratres et coepiscopos nostros, a quibus similiter de eadem causa responsum uos flagitare dixistis, filium nostrum diaconum Pelagium cum huiusmodi mandato direximus dicentes, ut, quia constitutus conlationis faciendae modus fuerat praetermissus, saltem XX dies pro ante dicta mei corporis inbecillitate, quam norunt, nostrum deberent definitiuum de tribus capitulis sustinere responsum, antiquum ac regularem custodientes ordinem, ne ante nostrae hoc est sedis apostolicae, cui per dei gratiam praesidemus, promulgationem sententiae quicquam proferre temptarent, unde scandali rursus, quae sopita fuerat, oriri pot.uisset occasio.

我們差遣我們的兒子執事貝拉糾，帶著這樣的命令，去見我們的弟兄和同為主教者——您說您同樣就同一事向他們索取答覆——吩咐說：既然既定的會議舉行方式已被略過，他們至少應為前述我身體的軟弱（此乃他們所知）等候二十日，以待我們對三章案的確定答覆，並遵守古老而合乎教規的次序，免得在我們的座位，即蒙天主恩典我們所主持的宗座，頒布判詞之前，他們擅自提出任何東西，以致那已平息的紛爭之端重新興起。

To our brothers and fellow bishops, from whom you said you likewise demanded a response on the same matter, we dispatched our son the deacon Pelagius with a mandate of this kind, saying that, since the established manner of holding the conference had been passed over, they ought at least to wait twenty days—on account of the aforesaid weakness of my body, which they know—for our definitive response concerning the Three Chapters, keeping the ancient and canonical order, lest before the promulgation of the sentence of our see, that is, of the Apostolic See over which by God's grace we preside, they should attempt to put forth anything whence an occasion of scandal, which had been laid to rest, might again arise.

1:561

propositis itaque nobis et diligenter inspectis, in quantum uniuscuiusque capituli in quaestionem deducti ratio postulabat, synodalibus codicibus atque gestis prolatisque aliis eorundem patrum, qui uel in sanctis quattuor synodis aut in una earum resedisse monstrantur, synodalibus epistolis, inspectis nihilominus prodecessorum nostrorum sedis apostolicae praesulum constitutis aliisque probatorum patrum necessariis instructionibus pertractatis, si qua de his, quae in quaestionem deducta sunt, apud patres nostros examinata fuerint, finita atque disposita, memores superius designatarum professionum inuestigare curauimus.

於是，當各章按其被提出質詢之理由所需，被呈於我們面前並經仔細審查——會議的典籍與紀錄，以及那些顯明曾參與四大聖公會議或其中之一的同一批教父的其他著作、會議書信，皆被提出；我們也審視了我們前任宗座主教們的規章，並研讀了其他受認可教父的必要教訓——我們便留心於上文所指的信仰宣認，盡力查考這些被提出質詢的事項中，是否有任何曾在我們的教父中受審查、了結並裁定。

Accordingly, when there had been set before us and diligently examined—so far as the reason of each chapter brought into question required—the synodal codices and acts, and when there had been brought forward the other writings of those same Fathers who are shown to have sat either in the four holy synods or in one of them, together with the synodal letters; and when we had likewise inspected the constitutions of our predecessors, the bishops of the Apostolic See, and treated the other necessary instructions of approved Fathers—we took care, mindful of the professions of faith designated above, to investigate whether any of these matters brought into question had been examined, settled, and determined among our Fathers.

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教宗書信集 第 1 章 第 14/50 段

教宗書信集第 1 章第 14/50 段