歷任教宗

教宗書信集第 1 章第 36/50 段

拉丁文原文．37 節．部分字詞可點開查義．本章太長已分段，此段為 1:1413–1:1449（全章共 2003 節）

1:1413

Thomas diaconus ut supra. Thomas presbyter ut supra. Sergius diaconus ut supra. Isacius presbyter ut supra. Sergius presbyter ut supra. Thomas diaconus ut supra. Iohannes prebyter ut supra. Philippus diaconus ut supra. Iacobus presbyter ut supra. Zenobius presbyter ut supra. Maras diaconus ut supra. Isacius presbyter ut supra. Ananias presbyter ut supra. Sergius presbyter ut supra. Symeon presbyter ut supra. Thomas presbyter ut supra. Iohannes presbyter ut supra. Symeon presbyter ut supra. Thomas presbyter ut supra. Iohannes presbyter ut supra. Symeon presbyter ut supra. Dauidthos diaconus ut supra. Thomas diaconus ut supra. Iohannes diaconus ut supra. Lemneos presbyter ut supra.

多默，執事，同上。多默，司鐸，同上。色爾爵，執事，同上。依撒格，司鐸，同上。色爾爵，司鐸，同上。多默，執事，同上。若望，司鐸，同上。斐理伯，執事，同上。雅各伯，司鐸，同上。則諾比烏斯，司鐸，同上。瑪拉斯，執事，同上。依撒格，司鐸，同上。阿納尼亞，司鐸，同上。色爾爵，司鐸，同上。西默盎，司鐸，同上。多默，司鐸，同上。若望，司鐸，同上。西默盎，司鐸，同上。多默，司鐸，同上。若望，司鐸，同上。西默盎，司鐸，同上。達維多斯，執事，同上。多默，執事，同上。若望，執事，同上。萊姆內奧斯，司鐸，同上。

Thomas, deacon, as above. Thomas, presbyter, as above. Sergius, deacon, as above. Isaac, presbyter, as above. Sergius, presbyter, as above. Thomas, deacon, as above. John, presbyter, as above. Philip, deacon, as above. Jacob, presbyter, as above. Zenobius, presbyter, as above. Maras, deacon, as above. Isaac, presbyter, as above. Ananias, presbyter, as above. Sergius, presbyter, as above. Symeon, presbyter, as above. Thomas, presbyter, as above. John, presbyter, as above. Symeon, presbyter, as above. Thomas, presbyter, as above. John, presbyter, as above. Symeon, presbyter, as above. Davidthos, deacon, as above. Thomas, deacon, as above. John, deacon, as above. Lemneos, presbyter, as above.

1:1414

Danihel archimandrita ut supra. Symeon archimandrita ut supra. Abramius presbyter ut supra. Dauid presbyter ut supra. Dorotheus presbyter ut supra. Antoninus presbyter ut supra. Thomas presbyter ut supra. Barsumas presbyter ut supra. Sergius presbyter ut supra. Eusebius presbyter ut supra. Symeonius presbyter ut supra. Marcellus presbyter ut supra. Priscus presbyter ut supra. Maras presbyter ut supra. Sergius presbyter ut supra. Iacobus presbyter ut supra. Thomas presbyter ut supra. Item Thomas presbyter ut supra. Thomas presbyter ut supra. Saulinus presbyter ut supra. Thomas presbyter ut supra. Iohannes presbyter ut supra. Uarasaldas presbyter ut supra. Iohannes diaconus ut supra.

達尼爾，院牧，同上。西默盎，院牧，同上。阿布拉米烏斯，司鐸，同上。達維，司鐸，同上。多洛泰烏斯，司鐸，同上。安托尼努斯，司鐸，同上。多默，司鐸，同上。巴爾蘇瑪斯，司鐸，同上。色爾爵，司鐸，同上。歐瑟比烏斯，司鐸，同上。西默尼烏斯，司鐸，同上。瑪爾切魯斯，司鐸，同上。普里斯庫斯，司鐸，同上。瑪拉斯，司鐸，同上。色爾爵，司鐸，同上。雅各伯，司鐸，同上。多默，司鐸，同上。又多默，司鐸，同上。多默，司鐸，同上。掃里努斯，司鐸，同上。多默，司鐸，同上。若望，司鐸，同上。烏阿拉薩爾達斯，司鐸，同上。若望，執事，同上。

Daniel, archimandrite, as above. Symeon, archimandrite, as above. Abramius, presbyter, as above. David, presbyter, as above. Dorotheus, presbyter, as above. Antoninus, presbyter, as above. Thomas, presbyter, as above. Barsumas, presbyter, as above. Sergius, presbyter, as above. Eusebius, presbyter, as above. Symeonius, presbyter, as above. Marcellus, presbyter, as above. Priscus, presbyter, as above. Maras, presbyter, as above. Sergius, presbyter, as above. Jacob, presbyter, as above. Thomas, presbyter, as above. Again Thomas, presbyter, as above. Thomas, presbyter, as above. Saulinus, presbyter, as above. Thomas, presbyter, as above. John, presbyter, as above. Uarasaldas, presbyter, as above. John, deacon, as above.

1:1415

Marcellus diaconus ut supra. Symeonius presbyter ut supra. Gennadius presbyter ut supra. Thomas presbyter ut supra. Symeonius presbyter ut supra. Habramius presbyter ut supra. Symeonius presbyter ut supra. Iacobus presbyter ut supra. Iohannes presbyter ut supra. Isidorus archimandrita ut supra. Iulianus presbyter ut supra. Iohannes et Romanus presbyter et Thomas presbyter ut supra. Antoninus diaconus et Habraam presbyter ut supra. Maras diaconus et Habraam presbyter ut supra. Zenobius et Stephanus presbyteri ut supra. Symeonius et Demetrius presbyteri ut supra. Thomas et Domnus presbyteri ut supra. Symeonius et Helias presbyteri ut supra. Habramius et Pelagius presbyteri ut supra.

瑪爾切魯斯，執事，同上。西默尼烏斯，司鐸，同上。日納狄烏斯，司鐸，同上。多默，司鐸，同上。西默尼烏斯，司鐸，同上。哈布拉米烏斯，司鐸，同上。西默尼烏斯，司鐸，同上。雅各伯，司鐸，同上。若望，司鐸，同上。依西多祿，院牧，同上。猶利安，司鐸，同上。若望與羅馬努斯，司鐸，及多默，司鐸，同上。安托尼努斯，執事，及亞巴郎，司鐸，同上。瑪拉斯，執事，及亞巴郎，司鐸，同上。則諾比烏斯與斯德望，司鐸，同上。西默尼烏斯與德默特里烏斯，司鐸，同上。多默與多姆努斯，司鐸，同上。西默尼烏斯與厄里亞，司鐸，同上。哈布拉米烏斯與培拉齊烏斯，司鐸，同上。

Marcellus, deacon, as above. Symeonius, presbyter, as above. Gennadius, presbyter, as above. Thomas, presbyter, as above. Symeonius, presbyter, as above. Habramius, presbyter, as above. Symeonius, presbyter, as above. Jacob, presbyter, as above. John, presbyter, as above. Isidorus, archimandrite, as above. Julian, presbyter, as above. John and Romanus, presbyters, and Thomas, presbyter, as above. Antoninus, deacon, and Abraham, presbyter, as above. Maras, deacon, and Abraham, presbyter, as above. Zenobius and Stephen, presbyters, as above. Symeonius and Demetrius, presbyters, as above. Thomas and Domnus, presbyters, as above. Symeonius and Elias, presbyters, as above. Habramius and Pelagius, presbyters, as above.

1:1416

Romanus et Abraam presbyteri ut supra. Symeonius presbyter et Carufas diaconus ut supra. Symeonius et Iohannes presbyteri ut supra. Symeonius et Iulianus presbyteri ut supra. Eutychianus et Iohannes diaconi ut supra. Thomas et item Thomas presbyteri ut supra. Romanus diaconus et Iohannes presbyter ut supra. Eusebius archimandrita et Eustasius presbyter ut supra. Iacobus et Eusebius presbyteri ut supra. Sergius et Maras presbyteri ut supra. Iohannes et Iulianus presbyteri ut supra. Paulus et Isacius presbyteri ut supra. Thomas et Dasianus presbyteri ut supra. Iohannes et Danihel presbyteri ut supra. Zeuenas presbyter et Azizos diaconus et archimandrita ut supra.

羅馬努斯與亞巴郎，司鐸，同上。西默尼烏斯，司鐸，與卡魯法斯，執事，同上。西默尼烏斯與若望，司鐸，同上。西默尼烏斯與猶利安，司鐸，同上。歐迪基安與若望，執事，同上。多默與另一多默，司鐸，同上。羅馬努斯，執事，與若望，司鐸，同上。歐瑟比烏斯，院牧，與歐斯塔削烏斯，司鐸，同上。雅各伯與歐瑟比烏斯，司鐸，同上。色爾爵與瑪拉斯，司鐸，同上。若望與猶利安，司鐸，同上。保祿與依撒格，司鐸，同上。多默與達西安努斯，司鐸，同上。若望與達尼爾，司鐸，同上。則烏埃納斯，司鐸，與阿齊佐斯，執事兼院牧，同上。

Romanus and Abraham, presbyters, as above. Symeonius, presbyter, and Carufas, deacon, as above. Symeonius and John, presbyters, as above. Symeonius and Julian, presbyters, as above. Eutychianus and John, deacons, as above. Thomas and another Thomas, presbyters, as above. Romanus, deacon, and John, presbyter, as above. Eusebius, archimandrite, and Eustasius, presbyter, as above. Jacob and Eusebius, presbyters, as above. Sergius and Maras, presbyters, as above. John and Julian, presbyters, as above. Paul and Isaac, presbyters, as above. Thomas and Dasianus, presbyters, as above. John and Daniel, presbyters, as above. Zeuenas, presbyter, and Azizos, deacon and archimandrite, as above.

1:1417

Antoninus diaconus et archimandrita et Cyrillus presbyter ut supra. Iob presbyter et Stephanus diaconus et archimandrita ut supra. Bassus diaconus et Basilius presbyter ut supra. Symeonius et Iohannes presbyteri ut supra. Iacobus presbyter et Iulianus diaconus et archimandrita ut supra. Symeonius et Alfeus presbyteri ut supra. Iohannes presbyter et Petrus diaconus ut supra. Danihel diaconus et Nonnus diaconus et archimandrita ut supra. Alexander et Epiphanius presbyteri ut supra. Zoilus et Habramius presbyteri ut supra. Iulianus presbyter et Iohannes diaconus et archimandrita ut supra. Carufas et Symeonius presbyteri ut supra. Timotheus diaconus et Petrus presbyter ut supra.

安托尼努斯，執事兼院牧，與濟利祿，司鐸，同上。約伯，司鐸，與斯德望，執事兼院牧，同上。巴蘇斯，執事，與巴西略，司鐸，同上。西默尼烏斯與若望，司鐸，同上。雅各伯，司鐸，與猶利安，執事兼院牧，同上。西默尼烏斯與阿爾斐烏斯，司鐸，同上。若望，司鐸，與伯多祿，執事，同上。達尼爾，執事，與農努斯，執事兼院牧，同上。亞歷山大與厄丕法尼烏斯，司鐸，同上。佐伊路斯與哈布拉米烏斯，司鐸，同上。猶利安，司鐸，與若望，執事兼院牧，同上。卡魯法斯與西默尼烏斯，司鐸，同上。弟茂德，執事，與伯多祿，司鐸，同上。

Antoninus, deacon and archimandrite, and Cyril, presbyter, as above. Job, presbyter, and Stephen, deacon and archimandrite, as above. Bassus, deacon, and Basil, presbyter, as above. Symeonius and John, presbyters, as above. Jacob, presbyter, and Julian, deacon and archimandrite, as above. Symeonius and Alpheus, presbyters, as above. John, presbyter, and Peter, deacon, as above. Daniel, deacon, and Nonnus, deacon and archimandrite, as above. Alexander and Epiphanius, presbyters, as above. Zoilus and Habramius, presbyters, as above. Julian, presbyter, and John, deacon and archimandrite, as above. Carufas and Symeonius, presbyters, as above. Timothy, deacon, and Peter, presbyter, as above.

1:1418

Macedonius <diaconus> et archimandrita ut supra. Domnus archimandrita ut supra. Iohannes archimandrita ut supra. Symeonius <diaconus> et archimandrita ut supra. Menas diaconus et archimandrita et Barabsabas presbyter ut supra. Sergius presbyter et Theodorus archimandrita ut supra. Beniamin archimandrita et Isacius presbyter ut supra. Danihel presbyter et archimandrita et Abraam archimandrita ut supra. Symeonius archimandrita ut supra. (140.) HORMISDA PRESBVTERIS DIACONIBUS ET ARCHIMANDRITIS SECUNDAE SVRIAE.

瑪切多尼烏斯，執事兼院牧，同上。多姆努斯，院牧，同上。若望，院牧，同上。西默尼烏斯，執事兼院牧，同上。梅納斯，執事兼院牧，與巴拉布撒巴斯，司鐸，同上。色爾爵，司鐸，與德奧多祿，院牧，同上。本雅明，院牧，與依撒格，司鐸，同上。達尼爾，司鐸兼院牧，與亞巴郎，院牧，同上。西默尼烏斯，院牧，同上。（一四〇）何爾米斯達致第二敘利亞的眾司鐸、執事與院牧。

Macedonius, deacon and archimandrite, as above. Domnus, archimandrite, as above. John, archimandrite, as above. Symeonius, deacon and archimandrite, as above. Menas, deacon and archimandrite, and Barabsabas, presbyter, as above. Sergius, presbyter, and Theodore, archimandrite, as above. Benjamin, archimandrite, and Isaac, presbyter, as above. Daniel, presbyter and archimandrite, and Abraham, archimandrite, as above. Symeonius, archimandrite, as above. (140.) HORMISDA TO THE PRESBYTERS, DEACONS, AND ARCHIMANDRITES OF SECOND SYRIA.

1:1419

Lectis litteris dilectionis uestrae, quibus inimicorum dei patefacta uesania est et infidelium pertinax furor dolenter expositus, qui dum rediuiuo spiritu oderunt dominum, membra illius impie persequuntur: quantum ad constantiae uestrae agnitionem, benedixi deum fidem militum suorum inter aduersa seruantem. sed rursum ecclesiarum concussionem et seruorum dei molestias laboresque considerans propheta gemitus meos adiuuante clamaui: exurge, domine; iudica causam tuam, memor esto improperiorum tuorum, eorum quae ab insipiente sunt tota die!, libenter ea quoque, quae secuntur, adiungens: ne obliuiscaris uocem quaerentium te; superbia eorum, qui te oderunt, ascendit semper ad te.

讀了你們親愛之情的來信，其中揭露了天主仇敵的瘋狂，並哀傷地陳述了不信者頑梗的狂怒——他們以復甦的心神仇恨主，卻不虔敬地迫害祂的肢體：就你們堅貞的顯明而論，我讚美天主，祂在患難中保守祂戰士的信德。但當我再思念眾教會的動盪、天主僕人的困苦與勞累時，我便藉先知的悲歎放聲呼喊：上主，求你興起，審判你自己的案件，記念你所受的凌辱，就是那愚妄人終日加給你的！並樂意加上隨後的話：不要忘記尋求你之人的呼聲；恨你之人的驕傲，時常上升到你面前。

Having read the letters of your love, in which the madness of the enemies of God is laid open and the obstinate fury of the unbelievers is set forth with grief — who, while with a revived spirit they hate the Lord, impiously persecute his members: as regards the recognition of your constancy, I blessed God, who preserves the faith of his soldiers amid adversities. But again, considering the shaking of the churches and the vexations and toils of the servants of God, I cried aloud with the help of the prophet's groans: arise, O Lord; judge thy cause, be mindful of thy reproaches, of those which are from the foolish one all the day long! — gladly adding also the words that follow: forget not the voice of them that seek thee; the pride of those who hate thee ascendeth up ever to thee.

1:1420

nam sicut oportet nos stabilitatem fidei custodire, ita non conuenit de diuini iudicii aequitate diffidere. non nouus hic, fratres, ecclesiae labor, et tamen, dum humiliatur, erigitur ac per ea, quibus adteri creditur, damna ditatur. twv δούλων του̃ θεοῡ ta? ἑπαχθείας xai τοὐς ϰόπυς ϰατανοἠσας atsvotCaiV xata tov προϕἠτην ἑϰἑϰραξα ,,ἀνἀστα xo p ιε, δίϰα- σον τἠν δίϰην aoo, μνἠσθητι τω̄ν Ϩνιδισμω̃ν 1300 tfiiv oko α̃ϕρονος δλην τἠν ἠμἑραν\'\', ἠδἑως xai ta 4®- εξη̄ς δμοίως ἑπἀγων ,,μἡ ἐπιλἀθη τη̄ς ϕωνη̄ c ttov ςητοὑν twv as, tj ὑπερη ϕανία ttbv μισοὑντων σε avipyj διαπαντὸς πρός ; as. xat Teip waicsp xpi) ἠμᾱς to feSpatov tij;

因為正如我們當保守信德的穩固，照樣，對神聖審判的公義也不宜心存疑慮。弟兄們，教會這番勞苦並非新事；然而，正當它被貶抑之時，卻被高舉，並藉著那些被認為要磨耗它的事物，反因所受的損失而更加豐富。（同一內容以希臘文重述：）思念天主僕人的重擔與勞苦，我便同先知呼喊：上主，求你興起，審判你的案件，記念你所受的凌辱，即那愚妄人終日所加的——又樂意同樣加上隨後的話：不要忘記尋求你之人的聲音；恨你之人的驕傲，時常上升到你面前。並且正如我們當保守信德的堅固……

For as we ought to guard the stability of the faith, so it is not fitting to distrust the equity of the divine judgement. This labour of the church is not new, brethren; and yet, while it is humbled, it is raised up, and through those very things by which it is thought to be worn away, it is enriched by its losses. (And the same in Greek:) Considering the burdens and toils of the servants of God, I cried out with the prophet: arise, O Lord; judge thy cause; be mindful of thy reproaches, of those from the foolish one all the day long — gladly adding likewise what follows: forget not the voice of them that seek thee; the pride of those who hate thee ascendeth ever up to thee. And as we ought to guard the firmness of the faith...

1:1421

πίστεως ϕυλἀττειν, ου̊τως c,ÒX ap[i.6Csi icspi τη̄ς διϰαιοσὑνης τη̄ς θεῑας àittotatv. cox £ ott νἑος, ἀδελϕοὶ, τη̄ς ixxXrj- ota? οὑτος Ó ϰ ó πος ο̃μως iv aihip tip ταπεινοῡσθαι ὑψοῡαι xcxt Ett ἑϰείνων, δι \' wv πτωχεὑειν δοϰει̃, πλουτίζεται . sv πείρα sott τοι̃ς ex usu est fidelibus dei, ut per mortes corporum uitas lucrentur animarum: amittunt quidem caduca sed mercantur aeterna et, dum persecutio uiam facit probationi, probatio causa fit meriti. stulti et sub caecitate saeuientes nesciunt, quia quos conuersationi hominum subtrahere posse se credunt, ad dei regna perducunt. hinc in ipsis periculis gaudia et ambitus passionum:

（希臘文接續：）……照樣，對天主的公義存疑也非不宜。弟兄們，教會這勞苦並非新事；然而正在被貶抑之際，它卻被高舉，並藉那些似要使它貧乏之事，反得豐富。（拉丁文：）天主的信眾憑經驗曉得：藉肉身的死亡，他們贏得靈魂的生命；他們固然失去那短暫易逝的，卻換得永恆的；而當迫害為考驗開了路，考驗便成為功勞的緣由。愚妄之人以及在盲目中狂怒之人並不明白：他們自以為能從人的交往中除去的那些人，其實是被引往天主的國。故此，正是在危險之中，有喜樂與對受苦的熱切渴慕：

(Greek continued:) ...so it is not unfitting to distrust concerning the righteousness of God. This labour of the church is not new, brethren; yet in the very being humbled it is exalted, and through those things by which it seems to grow poor, it is enriched. (Latin:) It is known by experience to the faithful of God, that through the deaths of their bodies they gain the lives of their souls: they lose indeed the fleeting things, but they purchase the eternal; and while persecution makes a way for the testing, the testing becomes the cause of merit. The foolish, and those who rage under blindness, know not that those whom they believe they can withdraw from the fellowship of men, they lead to the kingdoms of God. Hence in the very perils there are joys and an eager desire of sufferings:

1:1422

expectat enim agones suorum, qui magnorum retributor est munerum. nam quia non frangeretur malis, nisi consolaretur aduersa de praemiis? spes illa est, quae non sinit in desperatione deficere; excludit siquidem amaritudinem tribulationum dulci sapore uirtutum. quis enim magni habeat praesentia sciens aestimare uentura? quis dispendia uitae renuat, si quae sunt recipienda considerat? persistite, carissimi mihi, et inconcussam fidem fixa animi uirtute seruantes perseuerantiae laudem, in qua est salus et bonorum operum palma, praesumite. magna sunt, ad quae uocamur indigni: non retardet infirmitas, quia qui uocat retributor fidelis et fortis adiutor est.

因為那賞賜大禮的主，正等候祂子民的比賽。人若非因所得的獎賞而在逆境中得安慰，又怎能不被諸惡擊垮呢？這就是那使人不至於在絕望中喪志的希望；因它以諸德的甘美滋味，排除患難的苦澀。有誰若懂得衡量將來之事，還會把現今之事看為大呢？有誰若思量那將要領受的，還會拒絕今生的損失呢？我至愛的人們，你們要堅持，以堅定的心靈之德保守毫不動搖的信德，去獲取堅忍的讚譽，救恩與善工的勝利之棕櫚正在其中。我們雖不配，卻被召去成就偉大之事：不要因軟弱而遲延，因為那召叫者乃是忠信的賞報者、剛強的助佑者。

for he awaits the contests of his own, who is the rewarder of great gifts. For how would one not be broken by evils, unless adversity were consoled by the rewards? That is the hope which does not allow one to fail in despair; for it excludes the bitterness of tribulations by the sweet savour of the virtues. For who would count present things great, who knows how to estimate the things to come? Who would refuse the losses of this life, if he considers the things that are to be received? Persist, most dear to me, and keeping unshaken faith with fixed virtue of soul, lay claim to the praise of perseverance, in which is salvation and the palm of good works. Great are the things to which we, though unworthy, are called: let not weakness delay, for he who calls is a faithful rewarder and a strong helper.

1:1423

non prosperorum spe decipiamur aut mollium nec facilia proponamus: non deliciosa nobis dominus noster, non est blanda pollicitus; praemia promisit ille, non otia. laudi non conuenit et quieti. qui locus erit remunerationis, si nulla est cura uirtutis? angusta porta sed regna diffusa, paucis aditus sed probatis. nonne haec sunt ad eos prima uerba, quos docuit: persequentur et in synagogis flagellabunt uos? per patientiam, sicut scriptum est, possideamus animas nostras, ne eas per impatientiam doleamus amissas.

我們不要被順境的指望、或安逸之物的指望所欺哄，也不要為自己擺出容易之路：我們的主未曾應許我們任何悅樂之事、任何討好之事；祂應許的是賞報，而非安逸。讚譽也與安逸不相合。若對德行毫無用心，賞報又哪裡有它的地位呢？門是窄的，國度卻是廣闊的；入口是為少數人，卻是為那些經試驗的人。這豈不是祂對所教導之人所說的頭一句話麼：他們要迫害你們，並要在會堂裡鞭打你們？正如經上所載，讓我們藉忍耐掌握我們的靈魂，免得因不忍耐而痛惜它們如同已失喪。

Let us not be deceived by the hope of prosperity or of soft things, nor let us set before ourselves what is easy: our Lord promised us nothing delightful, nothing flattering; he promised rewards, not leisure. Praise does not agree with ease also. What place will there be for recompense, if there is no care for virtue? Narrow is the gate, but the kingdoms are spread wide; the entrance is for few, but for the proven. Are these not the first words to those whom he taught: they shall persecute you and shall scourge you in the synagogues? Through patience, as it is written, let us possess our souls, lest through impatience we grieve for them as lost.

1:1424

primus crucem dominus πιστοῑς toO θεοῡ to Sta tflÕ θανἀτου twv σωμἀτων rrjv CWTJV ϰερδαίνειν τω̄ν ψυχω̄ν ἀποβἁλλονται fiiv ta psovta ἁλλ\' ἑμπο- ρεὑονται ta attovia xat b τψ̄ τὸν διωγμὸν δδοποιει̃ν τη̄ δοϰιμη̃ alria γίνεται o;<; ἁξίϰς ή́ δοϰιμἠ ἁν ó ητοι . *at ev vrt τυϕλώσει μϰιν ó μενοι ἀγνοοῡστν , ott (18; fex trjc tOOv ἀνθρώπὡν ἀναστροϕη̄ς χωρίζειν δὑνασθαι νομίζουσι , tootoo ? et? rrjv paatXstav ἀγουσι oO dsoo . Ivteodev 4v αὐτοι̃ς τοι̃ς ϰινδὑνοις at Eocppoaovat xat 7; Ttspt td πἁσχειν σπσυδή 7ap τ p ὐς ἀγω̄νας tdiv ISitov s o tooV μεγἁλων Scapewv ἁνταποτης TiC yap oOx av oxXaaetev iv τοι̃ς xaxol ;, 51 μὴ ô ta . tdiv ὲπἁθλων παραμυθηθείἠ ta evavtia ;

主首先登上十字架，祂正是忍耐的師傅，好以自己的榜樣教導那些祂將要救助的人。（同一內容以希臘文重述：）天主的信眾憑經驗曉得：藉肉身的死亡，他們贏得靈魂的生命；他們拋棄那短暫易逝的，卻換得永恆的；而當迫害為考驗開路，它便成為考驗中功勞的緣由。愚妄之人與在盲目中受制之人並不明白：他們自以為能從人的交往中分離出去的那些人，其實是被引往天主的國。故此，正是在危險之中有喜樂與對受苦的熱心；因為那賞賜大禮的主，正等候祂子民的比賽。人若非因獎賞而在逆境中得安慰，又怎能不在諸惡中跌倒呢？

First the Lord ascended the cross, the very master of patience, to instruct by his own example those whom he was about to aid. (The same in Greek:) It is known by experience to the faithful of God, that through the death of their bodies they gain the life of their souls; they cast off the fleeting things but trade for the eternal; and while persecution makes a way for the testing, it becomes to the testing a cause of merit. The foolish, and those held under blindness, know not that those whom they think they can separate from the conversation of men, these they lead to the kingdom of God. Hence in the very perils are joys and a zeal for suffering; for he awaits the contests of his own, who is the rewarder of great gifts. For who would not stumble amid evils, unless adversity were consoled by the prizes?

1:1425

buivrj eattv \'q ελπὶς 7J μὴ aofxcopooaa 4v τη̄ ἀνελπιστία ήμᾱς άτονεῑν άποϰλείει < γὰ > ttov θλί́θεων td πιϰρϨν rj fXoxsta γεῡ̄σις tobv apstwv . τί́ j ό \'p av οὶηθείη ta παρ ó ντα μεγάλα svvodjv ta μἑλλοντα ; ttc tdv θάνατον άπαρνει̃ται sl twv μελλ ó ντων rrjv avtL Ϩοσιν ϰατανοἠσειεν; ἑνστητε, άγαπητοί μου , xat aaaXeotov τὴν dattv βεβαίψ λογισμψ̄ ϕυλάττοντες trjc ύπομονη̄ς tov Ixatvov , ev w ἑστιν rt σωτηρία xat tooV ὰγαθω̄ν ἑργων td βραβει̃ον , xapTcwaaaas . μεγαλα elatv , eic ; a ϰαλούμεθα of. άνάξιοι p.Tj βραδυνάτω r. ὰσθἑνεια , ott Ó xaXdiv ὰταποδ ó της πιστὸς xat δυνατὸς βοηθός btt .

（希臘文接續：）這就是那不容我們在絕望中喪膽的希望；因它以諸德的甘美滋味，關閉患難的苦澀。有誰若思量將來之事，還會把現今之事看為大呢？有誰若思量將來之事的酬報，還會拒絕死亡呢？我親愛的人們，你們要站立得穩，以堅定的推理保守毫不動搖的信德，去收取堅忍的讚譽，救恩與善工的獎賞正在其中。我們這些不配的人，卻被召去成就偉大之事；不要因軟弱而遲延，因為那召叫者乃是忠信的賞報者、剛強的助佑者。

(Greek continued:) That is the hope which does not, in hopelessness, allow us to grow faint; for it shuts out the bitterness of tribulations by the sweet taste of the virtues. Who would think present things great, considering the things to come? Who would deny death, if he should consider the recompense of the things to come? Stand fast, my beloved, and guarding unshaken faith with firm reasoning, reap the praise of perseverance, in which is salvation and the prize of good works. Great are the things to which we, the unworthy, are called; let not weakness delay, for he who calls is a faithful rewarder and a strong helper.

1:1426

μὴ τη̄ tdiv ϰαταθυμίων ὲλπίδι ὰπατηθω̃εν μήτε twv ήδέων μήτε προϰρίνωμεν ta εὺχερη̃ . 06 tpocprjXa ήμι̃ν s o xptoe ; ήμω̄ν , 06 ϰολαϰευτιϰὰ ὲπηγγεὶλατο sxeivoc ὲπαθλα ύπέσχετο , cox ὰργις οὺ συμβαινουσιν έπαινος xat ρ́αθυμία . de; t\'ijc; ὰνταμείψεως έσται τόπος et οϨδεμία eati ϕροντί́ς τη̃ς aperijc : atevrj j πύλη aXXa πλϰτέϰ ta βασίλεια ὸλίγοις vj είσοδος αλλὰ tol ? δοϰίμοις oôx cotot slatv ot jcpwtot Xdfot 7cpoc ὲϰείνους , osc ὲδιδαξε ,,διώξουσι xat iv tat ? συναγωγαίς μαστιγώσουσιν ύμα̃ς "; Ôtrl tijs υπομονη̃ς, ϰαθὼς γέγραπται, ϰτησώμεθα sxs έαυτω̄ν μήποτε taota ; Sta rij ; coy ύπομονη̄ς ὰλγήσωεν ὰπολέσαντες .

（希臘文：）我們不要被可欲之物的指望所欺哄，也不要偏愛那愉悅的、或那容易的。我們的審判者未曾應許我們悅樂之事，也未曾應許討好的獎賞；祂應許的是賞報，而非閒懶。讚譽與怠惰不能並存。若對德行毫無用心，賞報又哪裡有它的地位呢？門是窄的，國度卻是廣闊的；入口是為少數人，卻是為那些經試驗的人。這豈不是祂對所教導之人所說的頭一句話麼：他們要迫害你們，並要在會堂裡鞭打你們？正如經上所載，讓我們藉忍耐掌握我們自己的靈魂，免得因不忍耐而在喪失它們後痛惜。

(Greek:) Let us not be deceived by the hope of desirable things, nor let us prefer the pleasant nor the easy. Our judge did not promise us delightful things, nor did he promise flattering prizes; he promised rewards, not idleness. Praise and slothfulness do not go together. What place will there be for recompense, if there is no care for virtue? Narrow is the gate, but wide the kingdoms; the entrance is for few, but for the proven. Are these not the first words to those whom he taught: they shall persecute you, and in the synagogues shall scourge you? Through patience, as it is written, let us possess our own souls, lest through impatience we grieve, having lost them.

1:1427

noster et patientiae ipsius magister ascendit suo informaturus exemplo, quos erat iuturus auxilio. ipse inter uirtutes lancem retinet et labores, stans contra uenena furentium, ut secundum persecutionis iras ipse aeterni imperii det coronas. reuoluite, qua Machabaeorum exitus pertinaces uetus historia laude persequitur, quo ludas et illa fratrum fidelium falanx mortis honore referatur, in quanto ore sit constans populus in monte consumptus. et hae omnes pro custodienda lege uirtutes, species et umbra futurorum, tanta exempla meruerunt: nos in patribus uidimus palpauimus probauimus, quem sequamur. quid non deferendum est rei? quid denegandum est ueritati? quid non debitum redemptori?

我們的主，那忍耐的師傅，登上十字架，好以自己的榜樣教導那些祂將要以助佑救援的人。祂親自在諸德與勞苦之間執掌天平，抵擋那狂怒者的毒害，好使祂親自按迫害的怒氣，賜下永恆國度的冠冕。你們要回想古史以何等的讚美追述瑪加伯人堅貞的結局；以何等死亡的榮耀敘述猶大與那忠信弟兄的方陣；那在山上被消滅的民眾，其堅貞被多少人的口所傳頌。這一切為守護律法而行的德行——乃是將來之事的形像與影子——尚且配得如此偉大的範例：我們在眾聖祖身上已看見、已觸摸、已驗證，我們當跟隨誰。有甚麼不當為此事而讓與呢？有甚麼當向真理否認呢？有甚麼不是欠救贖主的呢？

Our Lord, the very master of patience, ascended the cross to instruct by his own example those whom he was about to aid with his help. He himself holds the balance among the virtues and the labours, standing against the poisons of the raging, that according to the wraths of persecution he himself may grant the crowns of the eternal empire. Recall with what praise the ancient history follows up the steadfast ends of the Maccabees; with what honour of death Judas and that phalanx of faithful brethren is recounted; on how many lips the people consumed upon the mountain is celebrated as constant. And all these virtues, wrought for the guarding of the law — the appearance and shadow of things to come — merited such great examples: we in the fathers have seen, have handled, have proved whom we should follow. What should not be yielded to the cause? What should be denied to the truth? What is not owed to the redeemer?

1:1428

libenter communicamus dogmata ista uobiscum; dicit enim sapientissimus Salomon: beatus, qui praedicat uerbum in aurem oboedientis.. gaudium est siquidem uolentes alloqui et ad rectam uiam eos, qui non reluctentur, hortari. tenemus enim obsidem fidei uestrae sub litterarum professione constantiam, qua a transgressorum contagione diuisi ad apostolicae sedis dogmata et mandata recurritis: sero quidem uiam ueritatis ingressi, sed benedictus deus, qui non in finem obliuiscitur, qui corripit et medetur nec continue gregis sui oues patitur insidiantium luporum rapacitate discerpi, qui per districtionis temperantiam nec coherci< ti )onem suorum neglegit nec salutem. sed quid πρω̄τος d<;

我們樂意將這些教訓與你們分享；因為至智的撒羅滿說：向順從者的耳朵宣講言語的人是有福的。與願意的人交談，並勸勉那些不抗拒的人歸向正路，實在是喜樂之事。因為我們持有你們信德的憑據，就是你們在書面宣認之下的堅貞，藉此你們既與背道者的傳染分離，便投奔宗徒座位的道理與命令：你們固然遲遲才踏上真理之路，但願天主受讚頌，祂不至終忘記，祂懲治又醫治，也不容祂羊群的羊持續被暗伏豺狼的貪婪所撕裂——祂藉嚴厲的節制，既不忽略祂子民的糾正，也不忽略他們的救恩。但為何……那首要的……

Gladly do we share these teachings with you; for the most wise Solomon says: blessed is he who preaches the word in the ear of the obedient. It is indeed a joy to address the willing, and to exhort to the right way those who do not resist. For we hold as pledge of your faith your constancy under written profession, by which, separated from the contagion of the transgressors, you have recourse to the doctrines and mandates of the apostolic see: late indeed have you entered the way of truth, but blessed be God, who does not forget unto the end, who chastens and heals, and does not continually suffer the sheep of his flock to be torn by the rapacity of the lurking wolves — who, through the temperance of his strictness, neglects neither the correction of his own nor their salvation. But why... The first...

1:1429

tdv ataopov 6 xapio ; ημω̄ν xai τη̃ς ύπομονη̄ς έαυτοῡ διδάσϰαλος; ὰνη̄λθεν Iv \' t4 > Istip tDTcajv ύποδείγματι ὲϰίνους , ol <; ε̆μελλε βοηθει̃ν αὺτὸς μεταξὺ τω̄ν apEtcov xat troY xnwv tov Cofdv ϰατέχει ίστάμενος xata tOOV δηλτηρίων ttbv μεμηνότων , wa xata tVV ὸργίν toO διωγμου aotds xai τη̄ς αίωνίου βασιλείϰ τοὺς atstpavoo ; παράσχη, ποίψ τω̄ν Μαϰϰαβαίων tatc ὲξόδοις talc ; ϰαρτεριϰαι̃ς rj παλαιὰ tatopta ὲπαίνψ ὲϕέπεται, ποία. \'Ιούδϰς xaxstvrj zwv πιστω̄ν aSsXtpwv r tpaXaYi θανάτου τιη̄ αναγορεύεται , sv ποίοις satt στόμασιν Ó λαϨς ; o sv τψ̄ ÖpSt ava - λωθείς.

（希臘文：）我們的主，那祂自己忍耐的師傅，登上十字架；祂在自己的榜樣中上去，好教導那些祂將要救助的人。祂親自在諸德與勞苦之間執掌天平，抵擋那狂怒者致命的毒害，好使祂親自按迫害的怒氣，賜下永恆國度的冠冕。古史以何等的讚美追述瑪加伯人堅貞的結局；以何等死亡的榮耀傳揚猶大與那忠信弟兄的方陣；那在山上被消滅的民眾，在何等口舌中被傳頌。

(Greek:) Our Lord, and the master of his own patience, ascended the cross; he went up in his own example to instruct those whom he was about to help. He himself holds among the virtues and the labours the balance, standing against the deadly poisons of the raging, that according to the wrath of persecution he himself may grant the crowns of the eternal kingdom. With what praise does the ancient history follow up the steadfast ends of the Maccabees; with what honour of death is Judas proclaimed, and that phalanx of faithful brethren; on what lips is the people that was consumed upon the mountain celebrated.

1:1430

ϰαί αύται Traaat at δυνάμεις ύπὲρ τη̄ς τοῡ νόμου ϕυλαϰη̄ς όμοιώματα xai axtai troy μελλόντων ούσαι ὴξιώθησαν icapaSetY - μάτων toaootcov ήμεῑς S\'I tot<; πατρασιν έωράϰαμεν, ὲψηλαϕήσα - [ isv , ὲδοϰιμάσαμεν , ttvt ὰϰολουθήσομεν . tt οὺϰ ὲϕαρμόζει tf ; οποθέσει ; si ὰπάδει tfjc ὰληθείας ; ti. οὺϰ ὸϕείλεται tip λυτρωτη; ϰαταθυμίως; ϰοινωοῡμεν sv τούτοις τοὶς δόγμασι Xsfst fdp koo o aotpwtato ? Σολομών ,,μαϰἀ p ιος 6 XT] ρύττων Xofov st? axoTjv 67caxoo o vt o?". εύϕροσύνη μὲν ούν satt to ôta- λέγεσθαι totg ὲθέλουσι xat icpog τὴν ὸρθὴν oSdv tooc μὴ avtt - παλαίοντας προτρέπεσθαι. ϰατέχομεν fdp svsyopov τη̄ς πίστεως;

（希臘文：）這一切能力，既是為守護律法而作將來之事的形像與影子，尚且被視為配得如此眾多的範例；而我們在眾聖祖身上已看見、已觸摸、已驗證，我們將跟隨誰。有甚麼與此宗旨不合呢？有甚麼與真理不諧呢？有甚麼不是照我們心願所欠救贖主的呢？我們分享這些教訓；因為至智的撒羅滿說：向順從者的耳朵宣講言語的人是有福的。與願意的人交談，並勸勉不抗拒的人歸向正路，實在是喜樂之事。因為我們持有信德的憑據……

(Greek:) And all these powers, being for the guarding of the law likenesses and shadows of things to come, were deemed worthy of so many examples; but we in the fathers have seen, have handled, have proved, whom we shall follow. What does not befit the subject? What is discordant with the truth? What is not owed to the redeemer, according to our heart's desire? We share in these teachings; for the most wise Solomon says: blessed is he who preaches a word in the ear of the obedient. It is joy indeed to converse with the willing, and to urge to the right way those who do not resist. For we hold as a pledge of the faith...

1:1431

τὴς όμετέρας tfjV dfcd twv γραμμάτων όμολογηθεισαν ε̆νστασιν , 5t \' ffi sx τη̄ς twv παρβατω̃ν λύμης χωρισθέντες sic; td τη̄ς ἀποστο - Xtxfj ; ϰαθέδρας δόγματα xat ἐντολὰς ὲπανέρχεσθε, ὸϕὲ tJ.Èv cov ὲπβάντες tfjc δδοῡ τὴς ὰληθείας. ὰλλ\' εὐλογητὸς 6 asd ;, ôe; cox sl ; τέλος ὲπιλανθανεται , o; παιδεύει xat ta:at xat coSs τνς ήνω- μένης ποίμνης td icpdpata ϰαρτερεί twv ὲπβ p υλευόντων Xoxtov t\'jj άρπαγη̄ διασπᾱσθαι , Be ; Std tr.r; ϰεϰραμένης αὐστηρίας cos ta <; ὰσϕαλείας τω̄ν ὶδίων ύπερορᾱ coSs τὴς σωτηρίας . aXXa mirum, si oues. relicto uno illo et uero pastore dispersas callidus cruentus et rapax turbauit insidiis?

（希臘文：）……就是你們在信中所宣認的堅貞，藉此你們既與背道者的敗壞分離，便歸回宗徒座位的道理與命令，雖然遲了，卻已踏上真理之路。但願天主受讚頌，祂不至終忘記，祂如今又常常懲治，也不容那合一羊群的羊被詭謀豺狼的貪婪所撕裂——祂藉調和的嚴厲，既不忽略祂子民的安全，也不忽略他們的救恩。（拉丁文：）但這豈足為奇——當羊群離開了那唯一而真實的牧者，那狡詐、嗜血、貪婪者便以詭計攪擾了如今散亂的羊？

(Greek:) ...your constancy confessed by your letters, by which, separated from the corruption of the transgressors, you return to the doctrines and commands of the apostolic see, having entered, though late, upon the way of truth. But blessed be God, who does not forget unto the end, who chastens both now and then, and does not endure that the sheep of the united flock be torn apart by the rapacity of the plotting wolves — who, through his tempered severity, disregards neither the safety of his own nor their salvation. (Latin:) But is it a wonder if, when the sheep had left that one and true shepherd, the crafty, bloody, and rapacious one troubled them, now scattered, with his snares?

1:1432

qui tutelam suam deserunt, ipsi se periculis, quibus lanientur, exponunt. ergo nunc saltim solidis passibus in uiam patrum, ad quam recurristis, insistite. potens erit misericordia dei aliorum quoque correctionem mercedi uestrae, si a uobis ad rectum deducantur, adscribere. sed in totum uos a caeno, quo immersi haeretici tenentur, auellite et excutientes immunditiam pulueris inhaerentis generaliter uniuersos ab apostolicis dogmatibus declinantes religiosa detestatione damnate. nulla tenebris cum luce communio nec, qui per recta itinera gradiuntur, uestigia sua cum deuiantium errore coniungunt.

凡棄絕自己保障的人，就把自己暴露於那能撕裂他們的危險中。所以，如今至少要以穩固的腳步站立在你們已歸回的眾聖祖之路上。天主的慈悲必能將他人的糾正也歸算為你們的賞報，若他們藉著你們被引向正道。但你們要全然抽身脫離那浸沒的異端者所困陷的污泥；抖去所黏附塵埃的污穢，以敬虔的憎惡，籠統地定罪一切偏離宗徒道理的人。黑暗與光明沒有相通，行走正直之路的人，也不把自己的腳蹤與迷途者的錯謬相連。

Those who forsake their own protection expose themselves to the perils by which they may be torn. Therefore now at least stand fast with solid steps in the way of the fathers, to which you have returned. The mercy of God will be able to ascribe to your reward the correction of others also, if by you they are led to what is right. But wholly tear yourselves away from the mire in which the immersed heretics are held; and shaking off the uncleanness of the clinging dust, condemn with religious detestation, in general, all who turn aside from the apostolic doctrines. There is no communion of darkness with light, nor do those who walk by the straight paths join their footsteps with the error of them that go astray.

1:1433

tenendum est fidei uinculum et uitandum de perfida societate contagium, quia secundum apostolum quemadmodum, qui se adiungit domino, unus spiritus est, ita qui adhaeret meretrici, unum corpus efficitur. amant uirtutes collegia sua et adhaerentes sibi secum impietas in profundo demergit. [in conspectu] in oculis, in ore, in ipsis manibus sunt patrum dogmata, quae custodienda mandamus: cottidie nos ad conseruationem sui concilia ueneranda constringunt. loquax est singillatim uniuersa retexere: Chalcedonensem synodum, in qua omnium reuerentia continetur, sed et uenerandi Leonis prolata de ipsis apostolorum praecordiis instituta et nosse nos conuenit et tueri.

信德的聯繫必須緊守，而背信團體的傳染必須躲避；因為照宗徒所說，正如那與主結合的，便是一靈，照樣，那依附娼妓的，便成為一體。諸德喜愛它們自己的團契；而不虔敬則把那依附它的人連同自己一同沉入深淵。眾聖祖的道理就在我們眼前、在我們口中、在我們手裡，我們吩咐要加以守護：可敬的眾會議天天約束我們去保存它們。逐一詳述一切乃是冗長的：加采東大公會議，其中包含著眾人的敬畏，還有可敬的良從宗徒的心懷中所發出的規訓，我們既當認識，也當守護。

The bond of faith must be held fast, and the contagion from a perfidious society must be avoided; because, according to the apostle, just as he who joins himself to the Lord is one spirit, so he who cleaves to a harlot becomes one body. The virtues love their own colleges; and impiety plunges into the deep those who cleave to it along with itself. Before our eyes, in our mouth, in our very hands are the doctrines of the fathers, which we command to be guarded: daily the venerable councils bind us to their preservation. It is prolix to unravel all things one by one: the Council of Chalcedon, in which the reverence of all is contained, but also the venerable Leo's institutes, brought forth from the very heart of the apostles, it behoves us both to know and to guard.

1:1434

in his uexillum fidei, in his propugnacula ueritatis, in his Christus agnoscitur, n his redemptionis nostrae spes et causa seruatur. hoc est illud, ίδώ tfiv πατέρων , Tcpoc fjV άνεδράμετε, ένστητε SovaTat *fdp to xv) dso6 wo; xat ri,v twv άλλων δμοίως Stopfooatv Ttp όμετέρω μισϑώ , el Tcap\' ύμών jcpo;

在這些之中有信德的旗幟，在這些之中有真理的堡壘，在這些之中基督被認出，在這些之中我們救贖的希望與根由得以保存。這就是那（希臘文：）眾聖祖之路，是你們已歸回的；要站立得穩。因為天主的慈悲必能將他人的糾正也同樣歸算為你們的賞報，若藉著你們……

In these is the standard of the faith, in these the bulwarks of truth, in these Christ is recognized, in these the hope and cause of our redemption is preserved. This is that (in Greek:) way of the fathers to which you have returned; stand fast. For the mercy of God will be able to ascribe the correction of others likewise to your reward, if by you...

1:1435

to εύϑὲς δδηγηϑειεν, λογ ì σϰσϑαι άλλ\' έαυτούς ϰαϑόλου aTco too aopaopoo, S\'I p ot αίρετϰο ì ϰαταποϑέντες ϰεϰράτηνται, άποσπάσατε xat έϰτινάξαντες rw axaaapotav too ϰονιορτού too ϰολληϑέτος γενιϰώς άπαντας τούς άπό twv aTcoiToXtxwv δογμάτων άποϰλίναντας εύσεβεί άποϰηρύξει ϰατϰρίνατε ούδεμία Ttp σϰότει πρός to ϕώς ϰοινωνια o5ts ot sta tOOv εύϑειών oSwv βαδ ì ςοντες Ta eaoTwv ίχνη μετά twv άποϰλινόντων πλάνης σονάπτουσι. ϰαταχετέος eoTt riJe; πίστεως o6vsaofJ.o; xat icapat- njtsa ή ex ñĮ<; άπίστου ϰοινωνίας XofiTj, oti xaTa tov άπόστολον , OV TpOTCOV 6 έϰυτόν προσϰολλών τψ ϰυρίω £ v πνεύμά έστιν, ούτως 0 ϰολλώμενος rjj πόρνηΙ v γίνεται ow[j.a.

（希臘文：）……他們被引向正道，好如此看待；但你們要全然抽身脫離那異端者被吞噬所困陷的污泥，抖去所黏附塵埃的污穢，以敬虔的棄絕，籠統地定罪一切偏離宗徒道理的人。黑暗與光明沒有相通，行走正直之路的人，也不把自己的腳蹤與偏離者的迷途相連。信德的聯繫必須緊守，而背信共融的敗壞必須躲避；因為照宗徒所說，正如那與主結合的便是一靈，照樣，那依附娼妓的，便成為一體。

(Greek:) ...they be guided to what is right, to reckon it so; but tear yourselves wholly away from the mire in which the heretics, having been swallowed up, are held fast, and shaking off the uncleanness of the clinging dust, condemn generally, with pious repudiation, all those who turn aside from the apostolic doctrines. There is no communion of darkness with the light, nor do those who walk on the straight ways join their own footsteps with the wandering of those who turn aside. The bond of faith must be held fast, and the corruption from unfaithful communion must be shunned; because, according to the apostle, in the manner that he who joins himself to the Lord is one spirit, so he who cleaves to the harlot becomes one body.

1:1436

άγαπώσιν at apeTat τάς άλλήλωνϰοινωνίας xal too; ϰολλωμένους αύτή μεϑ\' έαυτής TJ aoipsta sv τώ βυϑώ ϰαταποντίζει ev άϕϑαλμοίς , sv Tij) στόματι , ev aotatc ταίς yspotv stat twv πατέρων τά δόγματα , a ϕυλάττειν έντελλόμεϑα ϰαϑ\' έϰάστην 1tp ό <; rrjv ϕυλαϰήν έϰυτών at σεβάμιαι covoSot περισϰίγγουσι. μαϰρηγορία eoTt xaa\' exaoTOV πάντα rpave- poov Ta τής ev XaXxY(86vt συνόδου , ev irj Tcaowv to σέβας itepts- χεται. άλλά xat ta 7capa too σεβασμιωτου Asovto; προενεχϑέντα «4 αύτής t(ÓV άποστόλων τής xapSta; opta[xaTa xat γινώσϰειν r;[j.d; προσήϰει xai rrjpetv. ev tootok; tc, σημείον r/j? πίστεως , ev tootoic ot προμϰχώνες rijc; άληϑείας , ev τούτοις 6 Xptat ό c;

（希臘文：）諸德喜愛彼此的團契與那些依附它們的人；而不虔敬則把那與自己一同依附的人沉入深淵。眾聖祖的道理就在我們眼前、在我們口中、在我們手裡，我們吩咐要加以守護；可敬的眾會議天天為守護這些而環繞約束我們。逐一顯明一切乃是冗長之事——加采東大公會議的諸項法令，其中包含著眾人的敬畏。還有至可敬的良從宗徒的心懷中所發出的定義，我們既當認識，也當持守。在這些之中有信德的記號，在這些之中有真理的堡壘，在這些之中基督……

(Greek:) The virtues love one another's fellowships and those who cleave to them; but impiety sinks into the deep those who cleave along with itself. Before our eyes, in our mouth, in our very hands are the doctrines of the fathers, which we command to be guarded; daily, for their guarding, the venerable councils gird us about. It is prolixity to make all things manifest one by one — the decrees of the Council of Chalcedon, in which the reverence of all is contained. But also the definitions brought forth by the most venerable Leo from the very heart of the apostles it behoves us both to know and to keep. In these is the sign of the faith, in these the bulwarks of truth, in these Christ...

1:1437

γινώσϰεται ev τούτοις τής λυτρώσεως τής ήμετέας vj έλπ ì ς xai r; ύπόϑεσις quod in apostolo legimus, fundamentum, in quo se ipsum decipit, quisquis ligna fenum stipulas consumendas ignibus superaedificare temptauerit. his interfecta sunt Eutychetis et Nestorii uenena conciliis, qui aduersum dominicae dispensationis salubre mysterium dum contraria inter se disputatione nituntur, sub quadam sacrilegii aequalitate consentiunt, sententiis dispares et impietate concordes:

（希臘文：）……被認出；在這些之中有我們救贖的希望與根基。（拉丁文：）這正是我們在宗徒書信中所讀到的——那根基，凡試圖在其上建造木、草、禾稭，好被火焚燒的，就是自欺。藉這些會議，歐迪克與聶斯多略的毒害已被剪除；他們雖以彼此相反的辯論攻擊主降生救世的救恩奧秘，卻在某種褻瀆的對等中彼此相合——意見上相異，卻在不虔敬上相合：

(Greek:) ...is recognized; in these is the hope and the foundation of our redemption. (Latin:) which we read of in the apostle — the foundation, upon which he deceives himself, whoever shall attempt to build up wood, hay, and stubble, to be consumed by the fires. By these councils the poisons of Eutyches and Nestorius have been slain, who, while with mutually contrary disputation they strive against the salutary mystery of the Lord's dispensation, agree under a certain equality of sacrilege — unlike in their opinions, and concordant in impiety:

1:1438

quorum alter nolens Mariam uirginem dei esse genetricem in domino nostro quae unita sunt diuidit, alter dum conuenientium naturarum propria et certa confundit, mysterium nostrae redemptionis extinguit, alter Fotini sectam, alter Manetis insaniam impia cognatione contingens. aduersum hos, dilectissimi fratres, prouisa remedia illa animi uirtute defendite, qua in labefactionem eorum uidetis haereticos impietate pugnare. non sit pigra ueritatis adsertio. quo studio oportet salutem diligi, cum uideatis perditionem mortiferam sic amari? pudeat segniter adseri ueritatis leges, cum tam pertinaciter defendantur errores.

他們中一人不願童貞瑪利亞為天主之母，便在我們的主內分割那本已合一之事；另一人則混淆那彼此結合之本性各自固有而確定的屬性，因而熄滅了我們救贖的奧秘——一人以不虔敬的親緣觸及斐洛提諾的異派，另一人觸及瑪奈斯的瘋狂。至愛的弟兄啊，你們要以那心靈之德捍衛所預備的良藥，就是你們看見異端者以不虔敬奮鬥、直到自取覆滅時所用的那同一之德。不要讓真理的申明遲鈍怠緩。既然你們看見那致死的沉淪竟被如此愛慕，救恩又當以何等的熱忱去愛慕呢？當錯謬被如此頑梗地維護時，真理的律法若被怠慢地申明，實在是可恥的。

Of whom the one, unwilling that Mary the Virgin should be the mother of God, divides in our Lord the things that are united; the other, while he confounds the proper and certain attributes of the natures that come together, extinguishes the mystery of our redemption — the one touching upon the sect of Photinus, the other upon the madness of Manes, by an impious kinship. Against these, most beloved brethren, defend the remedies provided with that virtue of soul with which you see the heretics fighting in impiety unto their own overthrow. Let not the assertion of truth be sluggish. With what zeal ought salvation to be loved, when you see deadly perdition thus loved? Let it be a shame that the laws of truth should be asserted sluggishly, when errors are defended so obstinately.

1:1439

et auctores quidem inuentionum malarum, quae praediximus, synodica constituta iustis condemnationibus insequuntur; sed nos, etiam sequaces eorum ut declinetis, pariter admonemus. quos apostolica sedes et deprehendit pares auctoribus suis et coniunxit addictis: Dioscorum et Timotheum parricidam, Petrum Alexandrinum, Acacium Constantinopolitanum cum sequacibus suis, Antiochenum quoque Petrum praedicto similem sicut errore sic nomine, sed et p6arj ta Εύτυχούς xai Νεστορίουτα ì ς συνόδοις δηλητήρία, οίτινες ;; svavtta; τής δεσποτιϰής toO σωτηριώδούς μύστηρίου οίϰονομίας , sv oatp έναντ ì ω [xstaco saotwv σολλογισμώ cpiXovstxooatv, ύπό ttvt tr,;

我們前面所說那些邪惡發明的始作俑者，眾會議的裁定以公義的定罪追究他們；但我們同樣勸戒你們，也要躲避他們的追隨者。使徒座既查明這些人與其始作俑者同等，也把他們與被定罪者連在一起：狄奧斯庫若、弒親者提摩太、亞歷山大的伯多祿、君士坦丁堡的亞加西烏斯及其追隨者，還有安提阿的伯多祿——他在錯謬與名字上都與前述者相似；此外還有仿效歐迪奇與聶斯多略而帶進各會議的毒害，這些人以違背救恩奧祕之主性安排的謬論爭辯，懷著自相矛盾的用心強辯……

The authors, indeed, of the evil inventions of which we have already spoken, the synodical decrees pursue with just condemnations; but we admonish you equally to shun their followers as well. These the Apostolic See has both found to be the equals of their originators and has joined to the condemned: Dioscorus and Timothy the parricide, Peter of Alexandria, Acacius of Constantinople with his followers, and Peter of Antioch too, like the one aforesaid in error as in name; and likewise the poisons brought into the synods after the manner of Eutyches and Nestorius, who, contending with reasoning set against the dominical economy of the saving mystery, wrangle under a purpose opposed to their own...

1:1440

ίεροσυλίας ίσότητι σύμϕωνούσιν , Sviaot ταίς γνώμαίς %at δμό- ψυλοι tvj άσεβεία , wv ó έτεροςμήϑέλων t7v irapdivov Maptav dsoo stvat γεννήτριαν , airsp iv tip xopttp ήμών slatv ήνωμένα , δίαιρεί, ό δέ EtEPO;, sv oaw twv συνελρουσών ϕύσεων ta t ό ta xat td άληϑή συγχεί , to μυστήριον τής ήμετέρας λυτρώσεως apsv- νοστν, άλλος Φωτεινού τήν ϑρσϰείαν, έτερος τού Μάνεντος tfv άϕροσύνην άσεβει σύγγενεία aovaKttov. xata τοίτων, άδελϕοί aaa- CT|tot, προενοήϑησαν ίατρείαί ὲϰείνας \'tÎj too λογισμού δυνάμει διεϰδιϰήσατε, έπειδὴ Ele; ὰνατροπὴν abtwv opats tooc αίρετιϰοὺς ôti τη̃ς άσεβείας μαχομένους μὴ έττω sv oxvtp tij;

……他們在同等的褻瀆中彼此一致，意念相同，在不虔中同類；其中一人不願童貞瑪利亞為上帝之母（誕神女），便把在我們主裡合一者加以分割；另一人則在混淆那結合之二性的真實屬性時，抹煞我們得救贖的奧祕；又有人重新煽起弗提諾的邪拜，另有人以不虔的親緣附和馬尼的狂妄。親愛的弟兄們，針對這些人已備妥醫治之法；你們當以理性的能力伸張真理，因為你們看見這些異端為了顛覆真道而與虔敬爭戰；不要在……上鬆懈。

...they agree in an equal sacrilege, one in their opinions and akin in impiety; of whom the one, unwilling that the Virgin Mary should be the Mother of God, divides what in our Lord is united, while the other, in confounding the true properties of the natures that have come together, does away with the mystery of our redemption; another kindles anew the cult of Photinus, another the madness of Manes, joined together in impious kinship. Against these, beloved brothers, remedies have been devised; vindicate the truth by the power of reason, since, for their overthrow, you behold the heretics warring against piety; do not grow slack in...

1:1441

διδασϰαλίας 1, ὰλὴϑεια πο l α χϱὴ σπουδὴ rilv σωτηρίαν άγαπᾱ̄̄σϑαι , oirots 6pats riw ϑανατηρόρον arwXetav cotw στεργομέην; αίδεσϑω̄μεν νωχελω̄ϭ σϰϰηνίζεσϑαι τὴς άληϑείας too; νόμους, όπόταν έπιμόνως Stsxotxwvtat at πλάναι . xat τοὺς άρχηγοὺς ĮJ.Èv zwv ϰαϰω̃ν έϕευρέσεων , a προείπομεν, συνοδιϰὰ ϑεσπίσατα διϰαίαις ϰαταϰρίσεσι μετέρ- χονται aXX1 ήμείς, ϰαί τοὺς ὰϰολούϑους οπως ὲϰϰλίνητε δμσίως ύπομιμνήσϰομεν, ούς rj άποστολιϰὴ ϰαϑέδρα xat ϰατέλαβε παραπλησίους (;vta; tot;

……教義。既見致命的敗壞被人珍愛，我們當以何等的熱忱去愛慕救恩的真理呢？當謬誤被人固執堅持時，我們竟懶散地棲身於真理的法則之中，實當羞愧。我們前面所說那邪惡發明的始創者，眾會議的裁定以公義的定罪追究他們；但我們同樣提醒你們，也要躲避他們的追隨者，使徒的寶座既查明這些人與……相近……

...of doctrine. With what zeal ought the truth of salvation to be loved, when you see deadly ruin being cherished? Let us be ashamed to lodge slothfully within the laws of truth, while errors are persistently maintained. And the authors of the evil inventions of which we spoke before, the synodical decrees pursue with just condemnations; but we likewise remind you to shun their followers as well, whom the apostolic chair has both apprehended as near neighbours to...

1:1442

laotwv διδασϰάλοις xai totg ϰαταϰιϑεισι συνέξευξε , Atoaxopov xai Τιμόϑεον tov iratpaXotav xat Ilitpov tov \'AXs4avspsta;, \'Axaxtov tov Κωνστσντινουπολίτην p.sm twv saotoo άϰολούων, ώσαύτως Ilstpov tov \' Αντιοχείας ttp προλεχϑέντι όμοιον rjj ts πλάνη ϰαί τω όνόματι , aXXa xat Σεβὴρον too aOtoo tortoo Seuerum eiusdem loci nihilominus et ueneni, Xenaiam Hieropolitem, Cyrum Edessae, Petrum Apamiae, non iam pro sua tantum sed pro aliorum quoque perditione damnandos, qui dum se opinionum suarum sordibus indesinenter inuoluunt. alios quoque docendo, quae male adsecuti sunt, polluerunt. generalis mandati salubritate uos moneo:

……他們的教師，並把他們與被定罪者連結：狄奧斯庫若、弒親者提摩太、亞歷山大的伯多祿、君士坦丁堡的亞加西烏斯及其追隨者，同樣還有安提阿的伯多祿——他在錯謬與名字上都與前述者相似；此外還有同一地方、毒害同樣不減的塞維魯，希拉波利的克塞納亞斯，埃德薩的居魯士，阿帕美亞的伯多祿——這些人如今不僅因自己的沉淪，也因他人的沉淪而當受定罪，因為他們不住地把自己纏繞在其謬見的污穢中，又藉著教導他人，把自己所惡習得的傳染玷污了別人。我以一道普遍訓令的良益勸戒你們：

...their teachers, and joined them to the condemned: Dioscorus and Timothy the parricide, and Peter of Alexandria, Acacius of Constantinople with his own followers, likewise Peter of Antioch, like the one aforesaid in error and in name, but also Severus of the same place and no less of the same venom, Xenaias of Hierapolis, Cyrus of Edessa, Peter of Apamea — men to be condemned now not for their own perdition only but for that of others also, who, while they entangle themselves unceasingly in the filth of their opinions, have by their teaching defiled others as well with what they themselves have ill-attained. With the wholesomeness of a general charge I admonish you:

1:1443

quicquid aduersum regulas patrum de quibuslibet commentariis profertur, abicite. nullus uos incongruentibus praeceptis aut nouis moueat institutis: si enim mundani sunt, ecclesias tenere non possunt, quia eis conuenit magis discere quam docere. nefas enim altaribus piis peregrina inferre libamina, quia certos religiosis disciplinis terminos deus inter ipsa quoque cultus sui praescripsit initia. inter Leuitas et populum suum diuisit officium; alia est potestas hominum, alia ministeria sacerdotum. incitauit potius dominum quam placauit. qui externum ignem in diuinis adytis sacrorum temerator inuexit.

凡違背教父規範、從任何注疏中提出的東西，都要棄絕。不要讓任何人以不合宜的訓誡或新奇的規制動搖你們；因為他們若是屬世的人，就不能執掌各教會，因為他們該當學習，過於教導。因為把外來的奠祭帶到神聖的祭壇上乃是不法之事，因為上帝甚至在祂敬拜的起初，就已在其崇拜之中為宗教規儀定下了確切的界限。祂在利未人與祂的百姓之間劃分了職分；平信徒的權柄是一回事，祭司的聖職又是另一回事。那褻瀆聖物、把外來之火帶進神聖至聖所的人，激怒了主，而非取悅了主。

Whatever is brought forth against the rules of the Fathers out of any commentaries whatsoever, cast it away. Let no one move you with unfitting precepts or novel institutions; for if they are worldly men, they cannot hold the churches, since it befits them rather to learn than to teach. For it is unlawful to bring strange libations to the holy altars, because God has prescribed fixed bounds for religious observances even at the very beginnings of His worship. Between the Levites and His people He divided the office; one is the power of laymen, another the ministries of the priests. He provoked the Lord rather than appeased Him, who, as a profaner of holy things, brought strange fire into the divine sanctuaries.

1:1444

quis est, qui sibi in alienis institutis iubendi auctoritatem possit adsumere, cum non sit ambiguum offerentem honorem debitum pro sola officii praesumptione punitum? in regia Ozias reuerentia et administratione permanserat, si monitus tantae districtionis exemplo a όπούν έξ svavttac tCÎjV πατριϰω̄ν xavovwv Si οίωνδήποτε ύπομνη- μάτων προενεχϑε ī η, άπώσασϑε. μηδείς 6p.d; άπροσϰόροις ttpoa- τάγμασιν fj νεωτέροις δρίσμασι xatvtoatw at [isv yap siat ϰοσμιϰοί, ϰαί 00 Sovavtat ta<; έϰϰλησίας ϰατέλειν, έρειδὴ τούτ p ις άρμόζει to διδάσϰεσϑαι jxdXXov f) διδάσϰειν. άϑάμιτον ?ap τοὶς σεβασμίοις ϑοσιστηρίοις ξένας προ c ϕέρειν σπονδὰς, έπειδὴ σαϕείς εύσεβέσιν έτιτήμαις opoo?

有誰能在別人的職分中，自己僭取發號施令的權柄呢？既然毫無疑問，那獻上所當獻之尊榮的人，僅因僭越此職就受了懲罰。烏西雅本可保有敬虔與治權，倘若他因這等嚴厲的鑑戒受了警戒，寧可存畏懼而非僭妄，藉此更好地約束自己。凡違背教父規範、從任何記錄中提出的東西，都要棄絕。不要讓任何人以令人厭煩的命令或更新奇的規制擾亂你們；因為他們若是屬世的人，就不能執掌各教會，因為他們該當受教，過於教導。因為把外來的奠祭獻在可敬的祭壇上乃是不法之事，因為祂已藉虔敬的訓誡定下了清楚的界限……

Who is there that could arrogate to himself, in offices that belong to another, the authority to command, when it is beyond doubt that he who offered the honour that was due was punished for the mere presumption of the office? For Uzziah reverence and administration would have abided, had he, warned by the example of so great a strictness, tempered his conduct better by fearing rather than by usurping sacred things. Whatever is brought forth against the rules of the Fathers by any records whatsoever, cast it away. Let no one disturb you with wearisome commands or newer decrees; for if they are worldly, they cannot hold the churches, since it befits them to be taught rather than to teach. For it is unlawful to offer strange libations at the venerable altars, since by pious injunctions He has fixed clear bounds...

1:1445

<6 ϑεός 〉iv αύτοτς όμοιως τη̄ς ISta? τιμής toic προοιμοις προέγραψε. μεταξύ Asottdjv xat too otxstoo Xaoo διείλε tfjv λειτουργίαν άλλη sattv ή tooy άνϑρώπων έξουσία aXXat at c πηϱεσίαι twv ίερέων . rcapwaovs μάλλον tov xoptov ήπερ έξιλεώ oato, 6; άλλότριον zop iv τοις dsto:; άδύτοτς td tspa μολύνας έπεισήνεγχε . t£; sattv, 0; saottj) sv άλλοτρίοις ϑεσπίσμασι too xs- λεύειν τὴν aodsvttav δύναται προσλαβειν ; xat fap cox lattv άμϕί- βολον προσϕέροντα τιμὴν ϰεχρεωστημένην oTrsp μόνης τής έγχει ρήσεως τὴς λειτουργίας τετιμωρήσϑα . sv tcb vatp \'OC!a; sv τή εδλαβεία xat tfj ύπηρε c ία δίέμεινεν st ss νουϑετηϑείς tą) oro- δείγματι τής toaaoarj;

上帝也同樣在他們中間，一開始就規定了祂自己受尊榮的界限。祂在利未人與祂自己的百姓之間劃分了聖工；人的權柄是一回事，祭司的職事又是另一回事。那褻瀆聖物、把外來之火帶進神聖至聖所、又把它引入聖物之中的人，激怒了主，而非使主息怒。有誰能在別人的規制中，自己擔起發號施令的權柄呢？因為毫無疑問，那獻上所當獻之尊榮的人，僅因僭行聖職就受了懲罰。烏西雅原在殿中保有敬虔與職事；倘若他因這等……的鑑戒受了警戒……

God, in like manner, prescribed among them, at the very outset, the bounds of His own honour. Between the Levites and His own people He divided the ministry; one is the power of men, another the services of the priests. He provoked the Lord rather than propitiated Him who, as a profaner, brought strange fire into the divine sanctuaries and introduced it amid the holy things. Who is he that, in ordinances belonging to another, could take upon himself the authority to command? For it is not doubtful that one who offered the honour that was owed was punished for the mere undertaking of the ministry. In the temple Uzziah remained in reverence and in service; if, admonished by the example of so great a...

1:1446

έπιπλήξεως axo twv Ispwv διατάξεων έϕο- βήϑη μάλλον ή ϰατετόμησε tootwv, άμεινον av έβασίλευσεν . aXX1 religiosis institutis timendo quam adsumendo meliora temperasset. sed dum nec prohibentibus cultoribus templi pertinax temerator absistit, inter ipsa leprae abominatione percussus altaria officia regni perdidit, dum ministeria sacerdotis inuadit. sciant ergo non esse accepta deo, quae de mandatis eius a praesumptoribus adsumuntur, quando unum ad ostensionem sententiae uiuacis dedecoris poena seruauit. alios uelox flamma consumpsit. quod si sunt, quae religionis aliquo colore concepta sint, uires habere nequeunt. quae tantis auctoritatibus reluctantur. clamat Paulus apostolus:

……那斥責；他若畏懼神聖的規制、而非將其割裂，就必治理得更好。他本可存畏懼而非僭妄，藉宗教的規制更好地約束自己——然而，這頑固的褻瀆者，即便守殿的人禁止他仍不肯罷手，竟在祭壇中間被大痲瘋的可憎所擊打，因僭奪祭司的職事而喪失了王權的職分。所以他們當知道：凡由僭妄之人從上帝的誡命中擅取的，都不蒙上帝悅納，因為祂留下一人，藉其懲罰，作為活生生之恥辱判決的明證，而另一些人則被迅速的火焰吞滅。若有甚麼是披著某種宗教外衣而構想出來的，也不能有力量，因為它們與這等崇高的權威相抗。使徒保羅高聲呼喊：

...of rebuke, had he feared the sacred ordinances rather than cut them asunder, he would have reigned the better. But had he tempered his ways for the better with religious institutions by fearing rather than by presuming — yet, while the obstinate profaner does not desist even when the keepers of the temple forbid him, he was, amid the very altars, smitten with the loathsomeness of leprosy and lost the offices of the kingship, in that he usurped the ministries of the priest. Let them know, therefore, that those things are not acceptable to God which are seized from His commandments by presumptuous men, since He kept back one man, by his punishment, for a showing-forth of a sentence of living disgrace, while a swift flame consumed others. But if there are things conceived under any colour of religion, they can have no strength, seeing that they strive against authorities so great. Paul the apostle cries aloud:

1:1447

licet nos aut angelus de caelo euangelizet uobis, praeterquam quod euangelizauimus uobis uobis, anathema sit. nec semel hoc dixisse sufficit; repetit salubre mandatum: sicut praediximus. et nunc iterum dico: si quis nobis euangelizauerit praeter id quod accepistis, anathema sit. seruet ergo latam pro fidei conseruatione sententiam, quisquis apostolicam sequitur disciplinam. et quidem nobis cura non defuit, nam geminae legationis officio quicquid in precibus humile, quicquidin allegationibus rationabile, quicquid in mandatis salubre, detulimus. sed numquid ideo neglegenda est iustitiae uia, quia errores suos diligit cum obstinatione perfidia? non sunt iungendi cum cadentibus lapsus:

「就算是我們，或是從天上來的天使，若傳福音給你們，與我們所傳給你們的不同，這人就該受咒詛。」他說一次還不夠，又重複這有益的訓令：「我們已經說過，如今又說：若有人傳福音給你們，與你們所領受的不同，這人就該受咒詛。」所以凡遵循使徒規訓的人，都當持守這為保守信德而頒下的判決。我們實在未曾缺乏用心，因為藉著兩度出使的職務，凡祈求中謙卑的、申辯中合理的、訓令中有益的，我們都呈上了。然而，難道因為背信者頑固地愛戀自己的錯謬，公義之道就當被忽視嗎？跌倒的人不可與正在墮落的人相連：

'Even though we, or an angel from heaven, should preach a gospel to you otherwise than that which we have preached to you, let him be anathema.' Nor is it enough to have said this once; he repeats the wholesome charge: 'as we have said before, so now I say again: if anyone shall have preached to you a gospel beside that which you have received, let him be anathema.' Let him, therefore, keep the sentence passed for the preservation of the faith, whoever follows the apostolic discipline. And indeed care has not been lacking to us, for by the office of a twofold legation we have brought forward whatever was humble in the entreaties, whatever was reasonable in the pleadings, whatever was wholesome in the mandates. But is the way of justice therefore to be neglected, because faithlessness loves its own errors with obstinacy? The fallen are not to be joined with those who are falling:

1:1448

sine nostra contagione pereant, qui ab impietatibus suis nec castigato errore declinant. Data IV. Id. Febr. p. c. Agapiti u. c. τιά εὶσί tcv: ϭχήματι ϑρησϰείας δεδεγμένα , toyuv systv oy δύναντα\'- τοσαύταις αὺϑεντίαις ϰαταπαλαιόμενα. βοᾱ̩ ΙΙαῡλος 6 ὰπόστολος .,ϰἃν ήμεὶς Tt ἄγγελος =5 copavoo εὐαγγελίζίζηται ύμα̃ς 7ap\' 8 εὐηγγελιϭάμεϑα ύμῑν, ὰνάϑεμα latto. o\'j5\' ἄπαξ εἰρηϰὼς toOto ὴρϰέσϑη, ἐπανέλαβε se trjv ύγιαίνουϭαν ὲντολήν ..w; προείπομεν , xat ἄρτι πάλιν λέγω et ttC; ὑμᾱς εὺαγγε Xtastat παρ \' 6 παρελάβετε, ὰνάϑεμα ἔστω .u ϕυλάττει τοιγαροῡν τὴν προενεχϑει̃σαν oirep τὴς ϕυλαϰὴς τὴς πίϭτεως ὰπόϕασιν , st tt; tr; ἀποϭτολιϰη̩̃ ἀϰολουϑεὶ διδασϰαλία̩ .

願那些即便錯謬受了懲戒仍不肯離棄自己不虔之行的人，在不沾染我們的情形下滅亡罷。發於二月望日前第四日，在至顯赫者阿加皮圖斯執政之後。凡披著某種宗教外表而被接納的，都不能有力量，因被這等崇高的權威所傾覆。使徒保羅呼喊：「就算是我們，或是從天上來的天使，若傳福音給你們，超過我們所傳給你們的，這人就該受咒詛。」他說一次還不滿足，又重拾這純正的誡命：「我們已經說過，如今又說：若有人傳福音給你們，超過你們所領受的，這人就該受咒詛。」所以凡遵循使徒教導的人，都持守這為守護信德而頒下的判決。

Let those perish without contagion to us who turn not away from their impieties even when their error has been chastised. Given on the fourth day before the Ides of February, after the consulship of the most distinguished Agapitus. — Whatever things have been received under some show of religion can have no strength, being overthrown by authorities so great. Paul the apostle cries out: 'Even if we, or an angel from heaven, should preach to you beyond what we have preached to you, let him be anathema.' Nor, having said this once, was he content, but he took up again the sound commandment: 'as we said before, so now I say again, if anyone preach to you beyond what you have received, let him be anathema.' Whoever, therefore, follows the apostolic teaching keeps the sentence brought forth for the guarding of the faith.

1:1449

xat ήμι̃ν μἐν cov ϕροντὶς 〈 οὺϰ 〉 ὲνέλειψε \' xat ydo τη̩̄ τη̄ς διπλη̄ς πρεσβείας ὑπηρεσία̩ , et tt ev tat; δεήσεσι ταπεινὸν , et ti iv tat; διϰαιολογίαις εὔλογον , et tt sv tat; ὲντολαίς ὑγιὲς, ὑπηνέγϰαμεν . aXXa μὴ Sta τοῡτο ἀμελητέα eattv rj d5o; τη̄ς διϰαιοσύνης. ἐπειδὴ ta; 1sta; πλάνας ἀγαπα̢̑ astd ἀπονοίας r ὰπιστία ; oux eatt συνάπτεσϑαι μετὰ toO twv πιπτόντων ὀλισϑήματος\' ἄνευ τη̄ς ήμετέρας λὑμης ὰπολλύσϑωσαν ot ard twv olxstwv ὰσεβειω̄ν μηδὲ μαστιουμένης τὴς πλάνς ἐϰϰλίνοντες . KAI ETEPAI XEipr ̒Ο ϑεὸς ύμα̃ς ὑγιαίνοντας διαϕυλάξαι , texva ὰγαπητά. \'Εδόϑη Ttpd τεσσάρων εὶδω̄ν Φευρουαρίων [ista ti,v ύπατείαν \'Αγαπητου̃ toO λαμπροτάτου .

我們實在未曾缺乏用心；因為藉著兩度出使的職務，凡祈求中謙卑的、公義申辯中合理的、訓令中有益的，我們都呈上了。然而，難道因為背信者出於狂妄而愛戀自己的錯謬，公義之道就當被忽視嗎？人不可與那墮落者的顛蹶相連；願那些不肯離棄自己不虔之行、即便錯謬被鞭撻仍不轉離的人，在不損害我們的情形下滅亡罷。另以一手書寫：願上帝保守你們健康，親愛的兒女們。發於二月望日前第四日，時值至光耀者阿加皮圖斯執政年。

And to us, indeed, care was not lacking; for by the ministry of the twofold embassy we brought forward whatever was humble in the entreaties, whatever was reasonable in the pleadings of justice, whatever was wholesome in the mandates. But is the way of justice on that account to be neglected, since faithlessness loves its own errors out of madness? One cannot be joined to the stumbling of those who fall; let them perish without harm to us who, not turning aside from their own impieties, depart not even when their error is scourged. AND IN ANOTHER HAND: May God keep you in health, beloved children. Given on the fourth day before the Ides of February, in the consulship of the most illustrious Agapitus.

← 上一段下一段 →

教宗書信集 第 1 章 第 36/50 段

教宗書信集第 1 章第 36/50 段