碑銘詩 第 6 章 第 2/2 段

let him be anathema. For the name of gods has been imposed and bestowed by God even upon angels and upon all saints; but concerning the Father, and the Son, and the Holy Spirit, on account of the one equal divinity, not the name of gods, but of God, is shown and indicated to us: so that we may believe that we are baptized only in the Father, and in the Son, and in the Holy Spirit, and not in the names of archangels or of angels, as heretics, or Jews, or even the senseless Gentiles do. This, then, is the salvation of Christians: that, believing in the Trinity, that is, in the Father, and the Son, and the Holy Spirit, we believe without doubt in it one true and only divinity, and power, and majesty, and the same substance, so that we may be worthy to attain eternal life.

OF DAMASUS, POPE, TO ACHOLIUS AND THE OTHER BISHOPS OF MACEDONIA. The ordination of Maximus the Cynic having been condemned, Damasus exhorts the Macedonians that, in the synod soon to be celebrated at Constantinople, a bishop worthy of this city be set over it; and that the decrees of the forefathers against the translation of bishops be observed. To his most beloved brethren Acholius, Eurydicus, Severus, Uranius, Philippus, and John, Damasus. Having read through the letters of your charity, most dear brethren, I have been sufficiently saddened;

At that time, when by God's favor the heretics had departed cast off, certain men coming from Egypt wished, in a petition contrary to the rule of ecclesiastical discipline, to call to the priesthood in the city of Constantinople a Cynic who was a stranger to our profession. What therefore was the ardor of his mind, how foul the presumption, we cannot know. Hence it is plain that restless men, when they presume much, are ignorant of what they ought to do. They had not read the Apostle writing: 'But if a man nourish his hair, it is a shame to him.' They knew not that the garb of the philosophers does not befit the Christian manner of life.

They had not heard the Apostle warning, lest through philosophy and vain seduction—which they had long believed in—they be despoiled of the garment of sound faith. How great then this haste was I know not, that, since this garb was displeasing to Christians, all that was unbecoming should be done so insolently. But what else ought the wickedness of these most worthless men to have done, than that, expelled from the Church, within alien walls they should ordain a restless man going about, so far as can be understood? But these things are understood to be the contrivances of the enemy, who supplies the heretics with material for slander. Thus was fulfilled what the Gospel saying had spoken: 'Every plant,' he says, 'which my heavenly Father has not planted shall be rooted up.'

This is what I have often admonished your charity, that nothing be done inconsiderately. Does not your sincerity know that in worldly wars the watch of the soldiers keeps guard more vigilantly there, where the enemy presses? If therefore we must always resist with episcopal arms, we ought to act anxiously, lest—which God forbid—we leave the flock of Christ to rapacious wolves. Philosophy, the friend of worldly wisdom, is the enemy of faith, a certain poison of hope, a most grievous war against charity. What agreement then has the temple of God with idols? What participation has Christ with Belial? But perhaps some will say: He was a Christian. To this man, who walks in the garb of an idol, the name of Christian is never to be ascribed:

because it cannot be that one who from this desires to please the gentiles can have with us any fellowship of an entire faith. Not without reason, however, did those who had come from Egypt, marked by all, depart, condemning their own error: so that, his hair being afterward cut off—he who had not rightly been ordained—he both sustained the loss of his head, and could not be what he had aspired to. Rightly therefore was it done, that what had been ill begun should be destroyed by public authority. For the rest I admonish your holiness, that since I have learned a council has been appointed to be held at Constantinople, let your sincerity take care how the bishop of the aforesaid city be chosen, one who has no reproach:

so that, God being favorable, when the complete peace of the catholic priests has been confirmed, no dissensions may thereafter arise in the Church: that, by God's bestowal, what we have long since desired, a perpetual peace may be able to endure with the Catholic priests. This moreover I admonish your charity, that you not permit anyone, contrary to the statutes of our elders, to be transferred from one city to another, and to desert the people committed to him, and to pass over to another people through ambition. For then contentions arise, then schisms take on a graver force;

since both those who have lost their priest cannot be without grief of mind, and those who have received another city's bishop, even if they rejoice, understand it will be invidious to themselves, to live under another's priest. OF POPE DAMASUS TO ACHOLIUS BISHOP OF THESSALONICA. Rusticus, the Silentiary of Gratian, is commended, and that which was enjoined in the former letter concerning the ordination of Maximus and the choosing of another is confirmed. To his most beloved brother Acholius, Damasus. To the merit of my son Rusticus nothing further can be added, honorable lord brother.

For since he has the prerogative of his office, that he is Silentiary of our son the Augustus Gratian, to this is added that he has obtained the grace of God at Rome, so that, fortified, he wished to come, sent to those parts. Hence therefore in all things, for the advantage of your honorableness, may you deign to receive him as your own pledge: so that, God being favorable, established in his pilgrimage, he may know that he is both loved and honored by the fellow-priests of God. To the letters of your holiness I have fully replied, that it did not please me that they wished to ordain at Constantinople as bishop a certain Maximus coming from Egypt, long-haired, and above all one whose garb, according to the Apostle, was shameful.

More rightly therefore will your holiness act, if you take care that for the rest a catholic be appointed, with whom, God being favorable, a perpetual peace may be able to endure with us. DAMASUS TO THE BISHOPS GOVERNING THE EAST. That your charity renders due reverence to the apostolic see, most honored sons, is indeed to yourselves also the greatest honor. For although in the holy Church—in which the holy Apostle, seated, taught us in what manner the helms of it which we have undertaken are to be handled—the first parts are deferred to us, yet we confess that we are far inferior to that grade of dignity.

But for this cause we labor in every way, that to the glory of his blessedness, if by any means we can, we may at length at some time arrive. I would have you know, brethren, that we have long since renounced that profane Timothy, the disciple of the heretic Apollinaris, together with his impious dogma; and for this cause we believe that his remnants will hereafter have no weight at all.

But if that ancient serpent, struck once and again, should revive to the increase of his own punishment, and, cast out of the Church, should not cease to drag to ruin even now some of the faithful by his death-bearing poisons, with which he undertakes to tempt them, do you shun this cunning of his as a kind of plague, and remember diligently both the faith handed down by the apostles, and especially this which was set forth in writing by the holy Fathers in the council of Nicaea: and, fixing your step firmly therein, stand immovable; and henceforth do not endure that either your clergy or your laity should hear empty discourses and obscure questionings.

Now not once have we set forth a formula, that he who professes himself a Christian should hold that which was handed down by the apostles; for Paul speaks thus by divine inspiration: 'If anyone shall preach to you a gospel besides that which you have received, let him be anathema.' For Christ the Son of God, our Lord, by his passion restored the fullest salvation to the human race, that he might free the whole man, entangled in sins, from all sin. If anyone shall say that this one had either an imperfect humanity or an imperfect divinity, he, filled with the spirit of the devil, shows himself to be a son of Gehenna.

Therefore why is it that you again require of me the deposition of Timothy, who even here, by the judgment of the apostolic see, with Peter also bishop of Alexandria being present, was deposed together with his master Apollinaris—who likewise on the day of judgment shall pay the due penalties and torments? But if he who has exchanged the true hope in Christ together with the confession of faith, as though retaining a certain hope of salvation, should draw over to his own opinion certain others who are more easily swayed, let those know that they shall therefore perish in like manner, since they have set themselves to resist the canon of the Church. May God, most honored sons, keep you safe and sound.

That your charity renders to the apostolic see the reverence that is due, most honored sons, you furnish the most to yourselves. For although especially in the holy Church—in which the holy Apostle, seated, taught how it befits us to steer the helms which we have undertaken—nevertheless we confess ourselves to be less than that honor. But for this reason in whatever manner we are zealous, if by any means we might be able to attain to the glory of his blessedness. Know therefore that the old Timothy the profane, the disciple of Apollinaris the heretic, together with his impious dogma we have deposed; and we by no means believe that his relics will have any strength for the time to come.

But if that old serpent, having been struck once and a second time, revives unto his own punishment—he who is outside the Church, who does not cease testing with his death-dealing drugs certain of the faithful—shun this as a kind of corruption, yet remembering the apostolic faith, and most of all this which at Nicaea was set forth in writing by the fathers; with a firm step strongly remain immovable in the faith, and do not after this endure that your clergy or laity should hear idle talk and contentious obscure questionings.

For once we gave a pattern, that he who knows himself to be a Christian should keep that which was handed down by the apostles, since holy Paul says: 'If anyone preaches a gospel to you besides that which you received, let him be anathema.' For Christ the Son of God, our Lord, gave salvation to the race of men through his own passion, that he might free the whole man, entangled in sins, from every sin. If anyone should say that this one had less of humanity or of divinity, he, filled with the spirit of the devil, shows himself to be a son of Gehenna.

Why then do you again seek from me the deposition of Timothy, who here also, by the judgment of the apostolic see, with Peter the bishop of the city of the Alexandrians being present, was deposed together with his teacher Apollinaris, and on the day of judgment shall endure the due penalties and torments? But if he persuades certain more easily swayed men, as one having some hope—he who exchanged the true hope which is in Christ by his confession—with him likewise shall perish whoever should wish to contend against the canon of the Church. May God keep you in health, most honored sons. OF POPE DAMASUS TO JEROME. He asks to have clearly explained to him what Hosanna sounds among the Hebrews.

To his most beloved son Jerome, Damasus the bishop, greeting in the Lord. When I read the commentaries written in Greek and Latin speech upon the interpretation of the Gospels by our men, that is, by orthodox men, both of old and recently, concerning that which is read, 'Hosanna to the son of David,' they offer things not only diverse but even contrary to one another. It belongs to your love that, with that burning vigor of your genius, opinions being cut away and ambiguities stamped down, you write with living understanding what it has among the Hebrews; so that concerning this, as concerning many things, our cares may render you thanks in Christ Jesus. OF POPE DAMASUS TO JEROME. With how great avidity he reads over Jerome's writings. Why he does not read the books of Lactantius with equal zeal.

That Jerome may solve in a few words the questions put to him. To his most beloved son Jerome, Damasus. You, sleeping, and now for a long time rather reading than writing, I have determined to rouse by little questions sent to you: not that you ought not also to read; for by this, as by daily food, speech is nourished and grows fat; but because the fruit of reading is this, that you write. Therefore, since yesterday too, the courier being sent back to me, you said you now had no letters, except those which you once dictated in the desert, and which I read and copied out with all avidity; and since you of your own accord promised that, if I wished, you could dictate some by the stolen labors of the nights, I gladly accept from him who offers what I had wished to ask, even if you had refused.

Nor indeed do I think any converse of our disputation will be more worthy than if we discourse among ourselves of the Scriptures; that is, that I should ask, you should answer. Than which life I think nothing in this light more pleasant; by which food of the soul all honeys are surpassed. 'How sweet,' says the Prophet, 'are your words to my throat, above honey to my mouth.' For since for this reason, as the chief orator says, we differ from the beasts, that we are able to speak, with what praise is he worthy who in that very thing surpasses the rest, wherein men excel the beasts? Gird yourself therefore, and expound to me the things set down below, keeping moderation on either side, that neither the propositions lack a solution, nor the letter lack brevity.

For I confess to you, that those books of Lactantius which you had long ago given me I do not read willingly, because both very many of his letters extend to a thousand spaces of verses, and they rarely dispute about our doctrine; whence it comes about that the length both breeds weariness in the reader, and, if any be brief, they are more apt for the schoolmen than for us, treating of meters and of the situation of regions and of philosophers. I. What does it mean that it is written in Genesis: 'Everyone who shall slay Cain shall pay seven vengeances'? II. If God made all things very good, why did he command Noah concerning clean and unclean animals, since nothing unclean can be good? And in the New Testament, after the vision which had been shown to Peter, who said:

'Far be it from me, Lord, for what is common and unclean has never entered into my mouth,' the voice from heaven answered: 'What God has cleansed, call you not common'? III. Why does God speak to Abraham that in the fourth generation the children of Israel would return from Egypt, and afterward Moses writes: 'But in the fifth generation the children of Israel went out from the land of Egypt'? which, unless it be explained, seems to be contrary. IV. Why did Abraham receive the sign of his faith in circumcision? V. Why did Isaac, a just man and dear to God, bless not him whom he wished, but him whom he wished not, being deceived by error?