EnglishVerbum › 原文閱讀 › 教會史（續編） · 🔍 搜尋
阿奎萊亞的魯非努斯
教會史（續編） 第 60 章
拉丁文原文．3 節．此語言尚無詞彙資料
60:1
Interea apud Laodiciam Syriae ante idem tempus Apollinaris Episcopus, vir sane in caeteris instructus, sed dum contentionis vitio nimius agitur, et adversum omne quod quisque dixerat, ire obvius delectatur, jactatione ingenii malefortis haeresim ex contentione generavit, asserens solum corpus, non etiam animam a Domino in Dispensatione susceptum. In quo cum evidentibus Evangelii testimoniis urgeretur (quibus ipse Dominus et Salvator habere se animam profitetur, et ponere eam quando vult, et iterum assumere eam:
其間，在敘利亞的老底嘉，早於此時，主教亞波里拿留——他在其他方面確是受過良好教導之人，但因被好爭辯的惡習驅使至過度，又喜歡凡有人所說的他都唱反調——憑著一個病態天賦的自誇，從爭辯中生出一個異端，主張主在救贖經綸中只取了身體，而沒有取靈魂。當他在這一點上被福音明顯的見證所逼（在這些見證中，主和救主自己宣告祂有靈魂，並隨自己的意思捨去，又再取回；
Meanwhile, at Laodicea of Syria, before this same time, Apollinaris the bishop, a man indeed well instructed in other respects, but, while he is driven by the vice of contentiousness to excess and delights to go in opposition against everything that anyone had said, by the boastfulness of an ill-strong genius begot a heresy out of contention, asserting that only a body, and not also a soul, was assumed by the Lord in the Dispensation. When he was pressed on this point by the evident testimonies of the Gospel (in which the Lord and Savior himself professes that he has a soul, and lays it down when he wills, and again takes it up;
60:2
quamque turbatam et tristem dicit esse usque ad mortem) vertit se post, et ne ex toto verti, vel vinci videretur, ait, eum quidem habuisse animam, sed non ex ea parte quae rationabilis est, sed ex ea solum qua vivificat corpus. Ad supplementum vero rationabilis partis, ipsum Verbum Dei fuisse perhibebat. Quae assertio primo in urbe Roma a Damaso et Petro Alexandrino Episcopo concilio congregato tali sententia depulsa est, ut decernerent, Si quis Filium Dei, qui sicut vere Deus, ita et vere homo fuit, vel humanitatis aliquid, vel deitatis minus diceret habuisse, alienus ab Ecclesia judicaretur. Quae sententia et apud Alexandriam confirmata est, et apud Constantinopolim decreto concilii.
並說這靈魂憂愁難過，甚至到死的地步），他後來便轉變立場，惟恐顯得完全轉變或被駁倒，就說主確有靈魂，卻不是有理性的那部分，而只是賦予身體生命的那部分。至於理性部分的補充，他卻主張那就是神的道本身。這主張最初在羅馬城，由達瑪穌與亞歷山大主教彼得召集的會議中被駁回，作出這樣的裁決：若有人說神的兒子——祂既真是神，也真是人——在人性或神性上有任何缺欠，就當被判為被逐出教會的人。這裁決後來在亞歷山大、又在君士坦丁堡藉會議的決議得以確認。
and which he says is troubled and sorrowful even unto death), he afterward turned himself about, and lest he should seem to be wholly turned about or overcome, he said that He had indeed a soul, but not from that part which is rational, but only from that by which it gives life to the body. For the supplement of the rational part, however, he asserted that it was the very Word of God. This assertion was first repelled in the city of Rome, in a council gathered by Damasus and Peter the bishop of Alexandria, with this sentence: that if anyone should say that the Son of God, who, as he was truly God, so also was truly man, had any less either of humanity or of deity, he should be judged an alien from the Church. This sentence was confirmed both at Alexandria and at Constantinople by the decree of a council.
60:3
Ex illo Apollinaristae ab Ecclesia declinantes, et Episcopos sibi suae partis, et dogmata propria Ecclesiasque defendunt.
從那時起，亞波里拿留派偏離了教會，自立本黨的主教、自己的教義和自己的教會。
From that time the Apollinarists, turning aside from the Church, maintain both bishops of their own party, and their own dogmas, and their own churches.