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赫爾米安的法昆杜斯
為三章辯護 第 36 章
拉丁文原文．8 節．此語言尚無詞彙資料
36:1
At haec omnia, q nibus apparere possit ex qua causa cum aliis, et maxime orientalibus episcopis, offensus reverentissimus Ibas ita de heato Cyrilln locutus est, doctores isti novitiæ veritatis in suo libro ponere vitaverunt, quo illa epistola quam synodus pronuntiavit ortbodoxam, excusasse Nestorium videretur. Quod quidem si faceret quod respondebamus Neslorianis pro beato Anatolio a quo damnatus est Dioscorus, quem excusare volens dixit, eum non pro fide esse damnatum; hoc etiam Eutychianis pro reverentissimo Iba non immerito respondere posscmus. Quoniam aliud est, si quisque simpliciter in haeretico dolos suos occulente fallatur, ut eum putet orthodoxum;
但所有這些事——由此可看出至尊的伊巴是出於何種緣由，因對他人、尤其對東方諸主教感到受冒犯，才如此論及有福的區利羅——那些倡導新奇「真理」的教師卻避免把它們寫入他們的書中，好讓那封會議宣告為正統的書信看似為聶斯多留開脫。而倘若他們果真如此行，那麼我們從前為有福的安納托利所作的回應——狄奧斯科若由他定罪，而某聶斯多留派人想為狄奧斯科開脫，說他並非因信仰被定罪——這同樣的回應，我們也不無道理地可為至尊的伊巴向歐迪奇派人提出。因為若有人單純地在一個隱藏其詭詐的異端者身上受了欺騙，以致誤以為他是正統，這是一回事；
But all these things—from which it could appear from what cause the most reverend Ibas, offended with the others, and especially with the Eastern bishops, spoke thus about blessed Cyril—those doctors of a novel truth avoided putting in their book, so that that letter, which the synod pronounced orthodox, might seem to have excused Nestorius. And if indeed they did so, then what we replied to the Nestorians on behalf of blessed Anatolius, by whom Dioscorus was condemned—whom, wishing to excuse him, the Nestorian said had not been condemned for the faith—this too we could not without reason reply to the Eutychians on behalf of the most reverend Ibas. For it is one thing if anyone is simply deceived in a heretic who conceals his deceits, so that he thinks him orthodox;
36:2
et aliud, si ipsammet cjus hxresim agnitam. sectetur atque defendat. Quanquam si quis etiam sic utrorumque causam diligenter attenderet, gravior episcopi Anatolii probaretur; quoniam ipse, quemadmodum dictum est, in ea syuodo voluit ab hæresis crimine Eutychis atque Eutychiani dogmatis defensorem Dioscorum excusare, in qua Eutyches cum suo dogmate, et Dioscorus, ut ejus defensor, inter alios ipso decernente damnati sunt. Ibas autem non interfuit Ephesino concilio, in quo Nestorius est damnatus: quin imo et ex eo quod Orientales Patres atque alii diversarum provinciarum episcopi qui cum illis Epheso convenerunt, exspectati non fuerint, in Nestorii damnatione graviter erat offensus.
而若有人在認出異端後仍追隨並維護那異端本身，這又是另一回事。然而，倘若有人即便如此也仔細審察二者的案情，安納托利主教的情況反顯得更為嚴重；因為他，如前所述，在那次會議中竟想為狄奧斯科——歐迪奇異端及歐迪奇教義的維護者——開脫，而正是在那會議中，歐迪奇連同其教義，以及作為其維護者的狄奧斯科，照他本人的裁決與其他人一同被定了罪。而伊巴並未出席那定聶斯多留之罪的以弗所會議：不僅如此，正因東方教父及隨他們同來以弗所的其他各行省主教未受等候，他才對聶斯多留被定罪一事深感受冒犯。
and it is another if one follows and defends his very heresy when recognized. Although, if anyone should diligently weigh the cause of both even thus, that of bishop Anatolius would be proved the more grave; for he, as has been said, in that synod wished to excuse Dioscorus, a defender of the heresy of Eutyches and of the Eutychian dogma, in the very synod in which Eutyches with his dogma, and Dioscorus, as his defender, were among others condemned by his own decree. But Ibas was not present at the council of Ephesus in which Nestorius was condemned: nay rather, even from this—that the Eastern Fathers and the other bishops of various provinces who had come with them to Ephesus were not awaited—he was gravely offended at the condemnation of Nestorius.
36:3
Nam etsi legere alia dignentur, qui legenda conscribunt, invenient eliam '1imotheum, Apollinaris discipulum, a beato Athanasio per ignorantiam temporibus beati Damasi sedi apostolicæ velut orthodoxum commendatum, atque ab ipso papa Damaso sine cohibentia hæresis simpliciter esse susceptum. Invenient etiam Pelagium hæresiarcham, a quo Pclagiani dicuntur, in judicio Palæstinorum episcoporum, quæ contra Christi gratiam sentiebat operientem, pravasque sententias suns versutia interpretantem, per eamdem ignorantiam absolutum.
因為即便那些撰寫供人閱讀之作的人也肯讀讀別的東西，他們就會發現：那位亞波里拿留的門徒提摩太，也曾在有福的達瑪蘇時代，因無知而被有福的亞他那修當作正統推薦給使徒座，並且被達瑪蘇教宗本人單純地接納，毫無對其異端的約束。他們還會發現：那異端首領伯拉糾——伯拉糾派即由他得名——在巴勒斯坦諸主教的審判中，也因同樣的無知而被開釋，當時他正掩飾自己反對基督恩典的主張，並以狡詐曲解他那些邪僻的見解。
For even if those who write things to be read should deign to read other things as well, they will find that Timothy too, a disciple of Apollinaris, was through ignorance commended to the apostolic see as orthodox by blessed Athanasius in the times of blessed Damasus, and was simply received by Pope Damasus himself without any restraint of his heresy. They will also find that Pelagius the heresiarch, from whom the Pelagians are named, was through the same ignorance acquitted in the judgment of the Palestinian bishops, when he was covering up what he held against the grace of Christ and was interpreting his depraved opinions with cunning.
36:4
Invenient postremo beatum quoque Zosimum, apostolicae sedis antistitem, contra sancti Innocentii decessoris sui sententiam, qui primus Pelagianam hæresim condemnavit, fidem ipsius Pelagii ejusque complicis Cœlestii a, quem in Ecclesia Carthaginiensi convictum, atque appellantem apostolicam sedem, et ipse gestis discusserat, tanquam veram et catholicam laudantem, insuper etiam Africaoos culpantem episcopos, quod ab illis hæretici crederentur: cum necdum ipsi 2 Africanis episcopis dolos eorum multo manifestius delegentibus, memoratos Pelagium et Cœlestium putaret orthodoxos.
他們終究還會發現：那有福的佐西穆，即使徒座的教長，竟違背他前任聖殷諾森——首先定伯拉糾異端之罪的人——的裁決，將伯拉糾本人及其同夥塞勒斯丟的信仰（塞勒斯丟在迦太基教會被定罪、上訴至使徒座，佐西穆本人也曾透過案卷加以審查）讚許為真實而大公的，更甚至責備非洲諸主教，因他們把這二人視為異端：因為他本人即便在非洲諸主教更為明顯地揭露他們的詭詐之時，仍以為上述的伯拉糾與塞勒斯丟是正統。
They will find, finally, that blessed Zosimus too, the prelate of the apostolic see, against the sentence of his predecessor holy Innocent—who first condemned the Pelagian heresy—praised the faith of Pelagius himself and of his accomplice Coelestius (whom, convicted in the Church of Carthage and appealing to the apostolic see, he himself had examined through the proceedings) as though true and catholic, and moreover even blamed the African bishops because by them these men were held to be heretics: since he himself did not yet, even though the African bishops were laying bare their deceits much more manifestly, hold the said Pelagius and Coelestius to be other than orthodox.
36:5
Et tamen nec Athanasium, nec Damasum, nec illos Palæstinos episcopos, l'i Zosimum hæreticos credit Ecclesia, quia de hæreticis bene senserunt, sed potius pio merito suæ fidei catholicos judicat et hOnorat: quoniam non debet crimini deputari simplicium non intellecta versulia malignorum. Quocirca si etiam venerabilis Ibæ epistola excusasse Nestorium probaretur, non propter hoc hæretica, sed merito suae fidei, orthodoxa debuit a synodo judicari.
然而教會並不因亞他那修、達瑪蘇、那些巴勒斯坦主教,以及佐西穆對異端者有過善意而視他們為異端，反倒因他們信仰的虔誠功德，判定並尊崇他們為大公正統者：因為單純之人所未察覺的惡人狡詐，不應被算為罪過。因此，縱使可敬的伊巴的書信被證明曾為聶斯多留開脫，會議也不應因此判它為異端，反當因其信仰的功德判它為正統。
And yet the Church does not believe Athanasius, nor Damasus, nor those Palestinian bishops, nor Zosimus to be heretics because they thought well of heretics, but rather, by the pious merit of their faith, judges and honors them as catholics: since the cunning of the malicious, not understood by the simple, ought not to be reckoned a crime. Wherefore, even if the letter of the venerable Ibas were proved to have excused Nestorius, it ought on that account not to be judged heretical by the synod, but, by the merit of its faith, orthodox.
36:6
Porro necesse non est hæc Eutychianis in defensionem sanctae synodi respondere, quoniam satis in ipsius epistolæ verbis apparet, et adhuc ex his quæ circa ipsum venerabilem Ibam gesta sunt multo evidentius apparebil, quod non ad excu at onci Nestorii, sicut quidam videri voluerunt, idem Ibus dicerit: De episcopam Nestorium dcpusucrunt jud cio et inquisitione non facta.
再者，並不必為維護神聖會議而向歐迪奇派人作此回應，因為單從書信本身的字句已足夠顯明，而從圍繞可敬的伊巴本人所發生之事更將顯得清楚得多：這位伊巴並非如某些人想使人以為的那樣，是為開脫聶斯多留才說：「他們未經審判與查究，就將聶斯多留革除主教之職。」
Moreover, it is not necessary to make this reply to the Eutychians in defense of the holy synod, since it sufficiently appears in the words of the letter itself, and will appear still much more evidently from the things that were done concerning the venerable Ibas himself, that this same Ibas did not say, as some wished it to seem, for the excusing of Nestorius: «They deposed Nestorius from his episcopate, no trial and inquiry having been made.»
36:7
Nam si etiam noluit, quo i prius astruximus, de capitulis beati Cyrilli dictum intelligi, nihil obsistit ut credatur, quod idem dictum est, quia venerabilis Ibas ob Orientalium aliorumque Patrum iu juriam, qui exspectati non sunt ut judicio et inquisitioni adessent, dedignatus est dicere Nestorium ab ipsis quoque deponendum, judicio et inquisitione facta 3 depositum: talium auctoritatis tribuens sancto Joanni Antiocheno et caeteris comprovincialibus suis, sive aliarum provinciarum episcopis, ut quod absque ipsis actum fuerat, nec judicatum, nec inquisitum dicere dignaretur.
因為即便他並不願——如我們先前所證——使這話被理解為針對有福的區利羅那些章而言，也絲毫不妨礙人相信：這同一句話之所以說出，乃因可敬的伊巴出於對未受等候、以致不能出席審判與查究的東方及其他教父所受的傷害，不屑承認聶斯多留也該由他們來廢黜、是「經過審判與查究」而被廢黜的：他將如此的權威歸於聖安提阿的約翰及其他同省的同僚，或其他行省的主教，以致他不肯把那撇開他們所作之事稱為已審判或已查究。
For even if he did not wish, as we previously established, that it be understood as said of the chapters of blessed Cyril, nothing prevents it being believed that this same thing was said because the venerable Ibas, on account of the injury done to the Eastern and other Fathers who were not awaited so as to be present at the trial and inquiry, disdained to say that Nestorius ought to have been deposed by them too, deposed «with trial and inquiry made»: ascribing such authority to holy John of Antioch and his other fellow-provincials, or to the bishops of other provinces, that he would not deign to call what had been done apart from them either judged or inquired into.
36:8
Non enim parvus numerus, aut parva fuit auctoritas illorum etiam primatum, qui cum suæ diœceseos episcopis, sicut erant admoniti, venientes Ephesum cum memorato sancto Joanne Antiocheno et cæteris Orientalibus senserant. Novem quippe provinciarum eis adjuncti erant episcopi, id est Bithyniæ, Pisidiæ, Cappadociae secundae, Pelagonixh, Europae, Mysiæ secundæ, Rhodopæ, Thraciae 4 atque Thessaliæ. Quid autem attinebat ad synodum Chalcedonensem, quod idem arrogauter, vel injuriarum doloro, vel ex alia quacunque causa, venerabilis Ibas direxit, cum de Christiana fide pro qua convenerant, nihil profanum fuerit in epistola sua locutus ?
因為那些首席主教的人數並不少，權威也不小，他們照所受的勸誡，偕同自己教區的主教來到以弗所，與上述聖安提阿的約翰及其餘東方人持守了相同的意見。因為有九個行省的主教與他們聯合，即比提尼亞、彼西底、第二加帕多家、培拉哥尼亞、歐羅巴、第二每西亞、羅多彼、色雷斯與帖撒利。然而這位可敬的伊巴所寫的——無論是出於傲慢，還是出於受傷的痛苦，或出於任何其他緣由——對迦克墩會議又有何相干，既然他在書信中論及他們為之聚集的基督信仰時，並未說過任何褻瀆之言呢？
For not small was the number, nor small the authority, even of those chief bishops who, together with the bishops of their own dioceses, as they had been admonished, coming to Ephesus, had held the same opinion with the said holy John of Antioch and the rest of the Easterns. For the bishops of nine provinces were joined to them, that is, of Bithynia, Pisidia, second Cappadocia, Pelagonia, Europa, second Mysia, Rhodope, Thrace, and Thessaly. But what bearing upon the council of Chalcedon had what this same venerable Ibas directed—whether arrogantly, or from the pain of injuries, or from any other cause—when concerning the Christian faith for which they had assembled, he had spoken nothing profane in his letter?