教會法與復活節計算第 2 章第 10/11 段

拉丁文原文．38 節．部分字詞可點開查義．本章太長已分段，此段為 2:350–2:387（全章共 420 節）

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Placuit et illud, ut plebes quæ nunqnam habuerunt proprios episcopos, nisi ex concilio ple nario uniuscujusque provinciae et primatis, atque consensu ejus ad cujus diœcesim eadem Ecclesia pertinebat, decretum fuerit, minime accipiant. De plebibus vel diœcesibus ex Donatistis conversis. XCIX. Sane ut illæ plebes quæ conversæsunt a Donatistis, et habuerunt episcopos sine dubio, in consulto concilio habere mereantur : qua; autem plebes habuerunt episcopum, et eo dcfuncto volue- rint nOn episcopurn proprium habere, sed ad alicujus episcopi diœcesim pertinere, non eis esse denegan dum.

此事也得眾意贊同：那些從未有過自己主教的會眾，絕不應領受主教，除非經各省與都主教的全體會議裁定，並得那本來所屬教區之主教的同意。論從多納特派歸正的會眾或教區。第九十九。誠然，那些從多納特派歸正、且無疑曾有主教的會眾，當蒙允仍可保有他們的主教，縱使未曾諮詢議會；但那些曾有主教、而在其主教去世後，願意不再有自己的主教、卻歸入某主教教區的會眾，此事不應拒絕他們。

This also pleased: that those congregations which have never had their own bishops should by no means receive one, unless it has been decreed by a plenary council of each province and of the primate, and with the consent of him to whose diocese that same Church belonged. Concerning the congregations or dioceses converted from the Donatists. XCIX. Indeed, let those congregations which have been converted from the Donatists, and have undoubtedly had bishops, deserve to have them, even though the council was not consulted; but those congregations which had a bishop, and, after his death, shall have wished not to have their own bishop, but to belong to the diocese of some bishop, this is not to be denied them.

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Nec non et illud suggeslum est, quod plebes ante legem imperatoris de unitate latam quicunque converterentur episcopi ad catholicam, ipsi eas ob tinere debeant: verum a lege unitatis, et deinceps, oporteat universas Ecclesias vindicare sibi episcopos catholicos eorum locorum, ad quæloca sub haereti cis pertinebant vel conversorum ad catholicam, vel non conversorum hæreticorum, et diœceses, et si qua forte sunt instrumenta Ecclesiae, vel ad ejus jus pertinentia. Qui vero aliqua usurpaverunt, post le gem usurpata conventi restituant. De suggestione Maurentii episcopi. C.

此事也被提出：關於那些在皇帝頒布合一之律法以前的會眾，無論哪些主教使他們歸入大公教會，那些主教就當保有他們；但自合一律法起、並其後，眾教會都當為自己取回那些原屬異端者管轄之地的大公主教——無論是歸正者，或未歸正之異端者之地——並取回那些教區，以及任何或許屬於教會、或歸其權下的物件。但那些僭佔了任何東西的人，當在被追究時，歸還那律法之後所僭佔之物。論主教毛倫提烏斯的陳情。第一百。

This too was suggested: that, as for the congregations which, before the law of the emperor concerning unity was passed, whatever bishops converted them to the Catholic Church, those bishops ought to retain them; but from the law of unity, and thenceforth, all the Churches ought to vindicate for themselves Catholic bishops of those places which used to belong under the heretics—whether of those converted to the Catholic Church, or of heretics not converted—and the dioceses, and any instruments perchance belonging to the Church or pertaining to its right. But those who have usurped anything, let them restore what was usurped after the law, when called to account. Concerning the suggestion of Bishop Maurentius. C.

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Ad suggestioneru vel postulationem episcopi Maurentii, cum lecta fuisset scheda quam obtulit episcopus Placentinus, qui personam legati Numi diarum gestat, sentenlia ejusdem Placentini recitata est in conspectu episcoporum, et cum quaererentur hi quos adesse voluit a diaconis pro foribus, id est, seniores a nova Germania, ac minime invenirentur, secundo vel tertio requisiti : propterea censuit san ctum concilium ut litteræ ad eumdem senem Xantip pum prærogentur, quo noverit voluntati plebis me moratæ nullo modo injuriam episcopi succumben dum. Maurentius episcopus dixit:

應主教毛倫提烏斯的陳情或請求，當普拉肯提努斯主教（他擔任努米底亞諸省使節之職）所呈的文書被宣讀時，那位普拉肯提努斯的意見便在眾主教面前被宣讀；又當眾執事在門前尋找他所願在場之人——即新日耳曼尼亞的長老們——卻完全找不著、且第二次、第三次尋找仍是如此時：故此聖會議裁定，應先致函那位年邁的贊提普斯，使他知道絕不可因順從上述會眾的意願而虧負主教。主教毛倫提烏斯說：

At the suggestion or petition of Bishop Maurentius, when the document which Bishop Placentinus—who bears the person of legate of the Numidias—had presented was read, the opinion of that same Placentinus was recited in the sight of the bishops; and when those whom he wished to be present were sought by the deacons at the doors—that is, the elders from Nova Germania—and were by no means found, having been sought a second and a third time: therefore the holy council judged that letters be sent in advance to that same aged Xantippus, so that he might know that in no way ought injury to be done to the bishop by yielding to the will of the aforesaid congregation. Bishop Maurentius said:

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Quoniam requisiti sunt seniores a nova Germania secundo ac tertio, et non sunt inventi, quibus præceptum erat a primate ut occurrerent ad venerabile concilium, quod nunc agitur idibus Juniis, suam absentiam procurarunt: idcirco decernat ex hac re aliquid sanctitas vestra, ne sub molestia calumniæ ipsorum innocens videar laborare : concilium sanctum statuit, debuisse qui dem secundum censuram sacerdotalem ex hoc con cilio adversus contumaces ferri sententiam :

既然新日耳曼尼亞的長老們被尋找了第二次、第三次仍未尋見——就是都主教曾命令他們當在如今六月望日所舉行的可敬會議前出席之人——他們卻設法使自己缺席：故此，請閣下聖德就此事作出某種裁決，免得我這無辜之人，竟在誣告的煩擾下顯為受累。聖會議裁定：按司鐸的懲戒，本應從此會議向那些頑梗之人宣判定罪之判決：

Since the elders from Nova Germania were sought a second and a third time and were not found—those to whom it had been commanded by the primate that they should present themselves at the venerable council which is now being held on the Ides of June—they procured their own absence: therefore let Your Holiness decree something out of this matter, lest under the trouble of calumny I, innocent, should seem to labour. The holy council determined that, according to the priestly censure, a sentence indeed ought to have been pronounced from this council against the contumacious:

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sed quia mansuetudo ecclesiastica servanda est in omnibus causis, promissæ sunt litteræad senem Xantippum, ut noverint judices de concitio electos sine dilatione considerare debere in civitate Thubursicensi, ut ne gotio congruum adhibeatur examen. Maurentius epi scopus dixit: Judices peto sanctum senem Xantip pum, sanctum Augustinum, Florentium, Theasium, Sansucium, Secundum, et Posidium, hos decerni mihi jubeatis. Sanctum concilium concessit judices postulatos, reliquos autem judices ad complendum numerum necessarios, eligentibus ipsis senioribus a nova Germania, senex Xantippus curavit decer nere. De pacificandis Ecclesiis Romana et Alexandrina. CI.

但因在一切案件中都當保守教會的溫柔，已應許致函年邁的贊提普斯，使從議會所揀選的審判官知道，他們當毫不延遲地在圖布爾西庫姆城審理此事，好使適合此事的審查得以施行。主教毛倫提烏斯說：我請求以年邁的聖贊提普斯、聖奧古斯丁、佛羅倫提烏斯、特阿西烏斯、桑蘇基烏斯、塞昆都斯，與波西底烏斯為審判官；請命令為我委派這些人。聖會議准許了所請求的審判官；至於補足人數所必需的其餘審判官，則由年邁的贊提普斯負責委派，並由新日耳曼尼亞的長老們親自揀選。論使羅馬教會與亞歷山大教會和睦。第一百零一。

but because ecclesiastical gentleness is to be preserved in all cases, letters were promised to the aged Xantippus, so that the judges chosen from the council might know that they ought without delay to take the matter under consideration in the city of Thubursicum, so that an examination suited to the business might be applied. Bishop Maurentius said: As judges I ask for the holy aged Xantippus, holy Augustine, Florentius, Theasius, Sansucius, Secundus, and Posidius; command these to be appointed for me. The holy council granted the judges petitioned for; but as for the remaining judges necessary to complete the number, the aged Xantippus took care to appoint them, the very elders from Nova Germania doing the choosing. Concerning the making of peace between the Roman and Alexandrian Churches. CI.

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Placuit etiam ut de dissensione Romanæ at que Alexandrinæ Ecclesiæ ad sanctum papam Inno centium scribatur, quo utraque Ecclesia intra sc pa cem, quam præcepit Dominus, teneat. De his qui uxores, aut quæ viros dimittunt, ut sic ma neant. CII. Placuit ut, secundum evangelicam et apo stolicam disciplinam, nequc dimissus ab uxore, ne que dimissa a marito, alteri conjungatur, sed ita maneant, aut sibimet reconcilientur : quod si con- tempserint, ad pœnitentiam redigantur, in qua causa legem imperialem petendam promulgari. De precibus ad altare dicendis. CIII.

也眾意贊同：論及羅馬教會與亞歷山大教會的爭執，當致函聖教宗依諾森，使兩教會各自在其內保守主所命的和睦。論那些休妻或離夫的人，當如此守住。第一百零二。眾意贊同：按福音與使徒的規範，無論是被妻所休的男子，或被夫所棄的婦人，都不可與他人結合，而當如此守住，或彼此複合：他們若藐視此命，就當被歸入補贖之列；在此案中，當請求頒布一道帝國律法。論在祭壇前當念的禱文。第一百零三。

It pleased also that, concerning the dissension of the Roman and Alexandrian Churches, a letter be written to the holy Pope Innocent, so that each Church may keep within itself the peace which the Lord commanded. Concerning those who dismiss their wives, or who leave their husbands, that they should so remain. CII. It pleased that, according to the evangelical and apostolic discipline, neither a man dismissed by his wife, nor a woman dismissed by her husband, be joined to another, but that they so remain, or be reconciled to one another: and if they shall have despised this, let them be reduced to penance; in which cause an imperial law is to be petitioned to be promulgated. Concerning the prayers to be said at the altar. CIII.

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Placuit etiam hoc, ut preces quæ probatæ fuerint in concilio, sive præfationes, sive commen dationes, seu manus impositiones, ab omnibus cele brentur, nec aliae omnino contra fidem præferantur, sed quæcunque a prudentioribus fuerint collectae dicantur. De his qui publicorum judiciorum cognitionem ab im peratore poposcerint. CIV. Placuit, ut quicunque ab imperatore cogni tionem judiciorum publicorum petierit, honore pro prio privetur : si autem episcopale judicium ab impe- ratore postularit, nihil ei obsit. De his qui, cum in Africa non communicant, voluerint trans mare subrepere. CV.

此事也得眾意贊同：那些在會議中經審定的禱文——無論是序頌、薦禱、或覆手禮文——都當由眾人施行，絕不可引進任何違背信仰的別樣禱文，而當只念那些由較明達者所輯定的。論那些向皇帝請求公共審判之裁決權的人。第一百零四。眾意贊同：凡向皇帝請求公共審判之裁決權的人，當被剝奪其本有的尊榮；但他若向皇帝請求的是教會的審判，則此事於他無妨。論那些在非洲不領聖餐、卻想偷渡越海的人。第一百零五。

This also pleased: that the prayers which have been approved in council—whether prefaces, or commendations, or impositions of hands—be celebrated by all, nor let any others at all be brought forward contrary to the faith, but let whatever have been collected by the more prudent be said. Concerning those who shall have petitioned from the emperor the cognizance of public judgments. CIV. It pleased that whoever shall have sought from the emperor the cognizance of public judgments be deprived of his proper honour; but if he shall have requested an episcopal judgment from the emperor, let nothing be held against him. Concerning those who, when they do not commune in Africa, shall have wished to creep across the sea surreptitiously. CV.

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Quicunque autem non communicans in Africa, si in transmarinis ad communicandum obrepserit, jacturam clericalus excipiat. Ut pergentes ad comitatum causam suam, vel Cartha ginensi, vel Romano pontifici insinuare procurent. CVI. Placuit, ut quicunque ad comitatum ire vo lueril, in formata, qua ad urbis Romæ Ecclesiam mittitur, intimetur : ut inde eliam ad comitatum formatam accipiat. Quod si accipiens ad Romam tan tummodo formatam, et tacens necessitatem, quæ ad comitatum illi pergendum est, voluerit edam ad co mitatum pergere, a communione removeatur.

但凡在非洲不領聖餐的人，若為領聖餐而偷渡入海外之地，就讓他喪失其神職的職分。論那些前往朝廷的人，當設法將其案件告知迦太基或羅馬主教。第一百零六。眾意贊同：凡願往朝廷的人，當在那送往羅馬城教會的薦書中註明：好叫他從那裡也能領得前往朝廷的薦書。但他若只領了往羅馬的薦書，卻隱瞞了他必須前往朝廷的緣由，而仍想前往朝廷，就當被逐出聖餐之外。

But whoever does not commune in Africa, if he shall have crept surreptitiously into the regions across the sea in order to commune, let him incur the loss of his clerical office. That those proceeding to the court should take care to make their case known either to the Carthaginian or to the Roman pontiff. CVI. It pleased that whoever shall have wished to go to the court be noted in a letter of recommendation by which he is sent to the Church of the city of Rome: so that thence he may also receive a letter of recommendation to the court. But if, receiving a letter of recommendation only to Rome and keeping silent about the necessity by which he must proceed to the court, he shall nevertheless wish to proceed to the court, let him be removed from communion.

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Quod si ibi Romae ei repentina necessitas orta fuerit ad comitatum pergendi, alleget apud episcopum urbis Romæ ipsam necessitatem, et de hoc scripta ejus dem Romani episcopi perferat. Formatae aulcm quæ a primatibus vel a quibuscunque episcopis clericis propriis dantur, habeant diem Paschae : quod si ad huc ejusdem anni Paschæ dies incertus est, ille pre cedens adjungatur, quomodo solet post consulatum in publicis gestis ascribi. Placuit et illud, ut adversus Donatistas et paganos, vel eorum superstitiones, legati missi de hoc glorioso concilio, quidquid utile perviderint, de gloriosissimis principibus impetrent.

但他若在羅馬那裡突然生出前往朝廷的必要，就讓他在羅馬城的主教面前陳明此必要，並讓他將那位羅馬主教關於此事的書面證明帶去。但都主教或任何主教給其本堂神職人員的薦書，當註上復活節的日期：若那一年的復活節之日尚不確定，就附上前一年的，正如公文中慣於加上「執政官任後」（after the consulship）一樣。此事也得眾意贊同：對抗多納特派與外邦人，或其迷信，從此榮耀的會議所差遣的使節，可從至榮的諸位君王求得凡他們所見為有益的事。

But if there, at Rome, a sudden necessity of proceeding to the court shall have arisen for him, let him allege that same necessity before the bishop of the city of Rome, and let him carry the written attestation of that same Roman bishop concerning this. But the letters of recommendation which are given by the primates or by any bishops to their own clerics are to bear the date of Easter: and if as yet the day of Easter of that same year is uncertain, let the preceding one be appended, in the manner in which 'after the consulship' is wont to be added in the public records. This also pleased: that against the Donatists and pagans, or their superstitions, the legates sent from this glorious council may obtain from the most glorious princes whatever they shall have perceived to be useful.

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Placuit etiam petitu omnium episcoporum, ut epi stolis omnibus de concilio dandis sanctitas tua sola subscribat. Et subscripserunt. Aurelius episcopus Carthaginensis huic decreto consensi, et prælecto subscripsi. Similiter et cæteri episcopi subscripse runl. Concilium contra paganos et hæreticos. Basso et Philippo vv. cc. conss. XVI cat. Julias Carthagine, in secretario basilicæ restitutæ. In hoc concilio legalionem iterum suscepit Fortunatianus episcopus contra paganos et hæreticos. Item concilium contra paganos el hæreticos. Basso et Philippo vv. cc. conss. III idus Octobris Caithagine, in secretario basilicx restitutæ.

也應眾主教之請，眾意贊同：對於議會所要發出的一切書信，唯由閣下聖德一人簽署。於是他們簽署了。「我迦太基主教奧勒留，贊同此項裁定，並簽署了在我面前宣讀之文。」其餘主教也照樣簽署。對抗外邦人與異端者的會議。在巴蘇斯與腓力（二位至尊貴之人）任執政官之年，七月朔前第十六日，於迦太基重建會堂的祭衣所。在此會議中，福爾圖納提阿努斯主教再次承擔對抗外邦人與異端者的使命。又一次對抗外邦人與異端者的會議。在巴蘇斯與腓力（二位至尊貴之人）任執政官之年，十月望前第三日，於迦太基重建會堂的祭衣所。

It pleased also, at the petition of all the bishops, that to all the letters to be given from the council Your Holiness alone subscribe. And they subscribed. 'I, Aurelius, bishop of Carthage, have consented to this decree, and have subscribed to what was read before me.' In like manner the other bishops also subscribed. Council against the pagans and heretics. In the consulship of Bassus and Philippus, most honourable men, on the sixteenth day before the Kalends of July, at Carthage, in the sacristy of the restored basilica. In this council Bishop Fortunatianus again undertook the legation against the pagans and heretics. Another council against the pagans and heretics. In the consulship of Bassus and Philippus, most honourable men, on the third day before the Ides of October, at Carthage, in the sacristy of the restored basilica.

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In hoc concilio susceperunt legationem Restitutus et Flo renlius episcopi contra paganos et hæreticos eo tempore quo Severus et Macarius occisi sunt, et propter corum causam Evodius, Theasius, et Victor episcopi cæsi sunt. Concilium de cognitione episcopi. CVII. Gloriosissimis imperatoribus Honorio VII et Theodosio III Aug. conss., XVII cal. Julias Carthagine in basilica regionis secundæ. In hoc concilio placuit ut non sibi unus episcopus vindicet cognitionem. Gesta hujus concilii ideo non descripsi, quoniam pro vinciale, non universale celebratum est. Concilium contra Donatislas. Post consulatum gloriosissimorum imperatorum Honorii VIII et Theodosii III Augg., XVIII cat.

在此會議中，雷斯提圖圖斯與佛羅倫提烏斯二位主教承擔了對抗外邦人與異端者的使命，那正是塞維魯與馬卡里烏斯被殺之時，並因他們之故，厄沃狄烏斯、特阿西烏斯與維克托三位主教被擊殺。論一主教之裁決權的會議。第一百零七。在至榮的皇帝霍諾留第七次、狄奧多西第三次同任奧古斯都與執政官之年，七月朔前第十七日，於迦太基第二區的會堂。在此會議中，眾意贊同：一主教不可獨自為己僭取裁決權。此會議的紀錄我並未抄錄，因為所舉行的是省級而非普世的會議。對抗多納特派的會議。在至榮的皇帝霍諾留第八次、狄奧多西第三次同任奧古斯都之執政官任後，朔前第十八日。

In this council the bishops Restitutus and Florentius undertook the legation against the pagans and heretics, at the time when Severus and Macarius were slain, and on account of their cause the bishops Evodius, Theasius, and Victor were cut down. Council concerning the cognizance of a bishop. CVII. In the consulship of the most glorious emperors Honorius for the seventh time and Theodosius for the third time, both Augusti, on the seventeenth day before the Kalends of July, at Carthage, in the basilica of the second region. In this council it pleased that one bishop should not claim cognizance for himself alone. The acts of this council I have not transcribed, since it was a provincial, not a universal, council that was celebrated. Council against the Donatists. After the consulship of the most glorious emperors Honorius for the eighth time and Theodosius for the third time, both Augusti, on the eighteenth day before the Kalends.

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Julias Carthagine in basilica regionis secundæ. In hoc con cilio legationem susceperunt contra Donatistas, Flo- rentius, Possidius, Præsidius, et Benenatus episcopi, eo tempore quo lex data est, ut libera voluntate quis cultum Christianitatis exciperet. Concilium contra hæresim Pelagii et Cælestii. CVIII. Gloriosissimis imperatoribus Honorio XII et Theodosio ix Augg. conss., cal. Maias Carlhagine in secretario basilicæ Fausti. Cum Aurelius episco pus universali concilio consedisset, astantibus diaco nis, placuit omnibus episcopis, quorum nomina et subscriptiones inditæ sunt, in sancta synodo Cartha ginensis Ecclesiæ constitutis. Quod Adam non sit factus a Deo mortalis. CIX.

七月，於迦太基第二區的會堂。在此會議中，佛羅倫提烏斯、波西底烏斯、普雷西底烏斯與貝內納圖斯四位主教承擔了對抗多納特派的使命，那正是頒布律法、規定各人當憑自由意志接受基督教敬拜之時。對抗伯拉糾與凱萊斯提烏斯異端的會議。第一百零八。在至榮的皇帝霍諾留第十二次、狄奧多西第九次同任奧古斯都與執政官之年，五月朔日，於迦太基浮士德會堂的祭衣所。當奧勒留主教與全體會議一同坐席、眾執事侍立之時，凡名字與簽署已登錄、在迦太基教會神聖會議中就席的眾主教，皆一致贊同。論亞當並非被神造為必死的。第一百零九。

Of July, at Carthage, in the basilica of the second region. In this council the bishops Florentius, Possidius, Praesidius, and Benenatus undertook the legation against the Donatists, at the time when the law was given that each one should embrace the worship of Christianity by free will. Council against the heresy of Pelagius and Caelestius. CVIII. In the consulship of the most glorious emperors Honorius for the twelfth time and Theodosius for the ninth time, both Augusti, on the Kalends of May, at Carthage, in the sacristy of the basilica of Faustus. When Bishop Aurelius had sat with the universal council, the deacons standing by, it pleased all the bishops, whose names and subscriptions have been entered, being established in the holy synod of the Carthaginian Church. That Adam was not made mortal by God. CIX.

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Ut quicunque dicit Adam primum hominem mortalem factum, ita ut sive peccaret sive non pec caret, morcretur in corpore, hoc est, de corpore exiret, non peccati merito, sed necessitate natune, anathema sit. Quod parvuli in peccatorum remissionem baptizentur. ex. Item placuit, ut quicunque parvulos recentes ab uteris matrum baptizandos negat, aut dicit in re missionem quidem peccatorum eos baptizari, sed nihil ex Adam trahere originalis peccati, quod la vacro regenerationis expietur, unde sit consequens ut in eis forma baptismalis in remissionem pecca torum non vera, sed falsa intelligatur, anathema sit. Quoniam non aliter intelligendum est quod ait Apo stolus :

凡說亞當這頭一個人被造為必死，以致他無論犯罪或不犯罪，都必在身體上死亡——即離開身體——並非因犯罪之報，而是因本性之必然者，此人當受咒詛（anathema）。論嬰孩受洗是為赦罪。第一百一十。同樣，眾意贊同：凡否認剛從母腹出生的嬰孩當受洗者，或說他們固然是為赦罪而受洗、卻並未從亞當承受任何當藉重生之洗滌除淨的原罪者——由此便會推出：在他們身上，為赦罪而設的洗禮形式被認為不是真的而是假的——此人當受咒詛。因為使徒的話絕不可作別樣的理解：

That whoever says that Adam, the first man, was made mortal, so that whether he sinned or did not sin he would die in the body—that is, depart out of the body—not by the merit of sin, but by the necessity of nature, let him be anathema. That little children are baptized for the remission of sins. CX. Likewise it pleased that whoever denies that little children fresh from the wombs of their mothers are to be baptized, or says that they are indeed baptized for the remission of sins, but that they draw nothing of original sin from Adam which must be expiated by the laver of regeneration—whence it would follow that in them the form of baptism for the remission of sins is understood to be not true but false—let him be anathema. For the saying of the Apostle is to be understood in no other way:

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Per unum hominem peccatum intravit in mundum, et per peccatum mors, et ita in omnes homines pertransiit, in quo omnes peccaverunt; nisi quemadmodum Ecclesia catholica ubiqne diffusa semper intellexit. Propter hanc enim regulam fidei etiam parili, qui nihil peccatorum in seipsos adhuc committere potuerunt, ideo in peccatorum remissio nem veraciter baptizantur, ut in eis regcneratione mundetur, quod generatione traxerunt. Quod gratia Dei non solum remissionem tribuit pec catorum, sed etiam praestat adjutorium, ne pec cetur. CXI.

「罪是從一人入了世界，死又是從罪來的，於是死就臨到眾人，因為眾人都犯了罪。」（羅五12）——除非照普世遍傳的大公教會所一向理解的去領會。因為正是為著這信仰的準則，連那些自身尚不能犯任何罪的嬰孩，也照樣真實地為赦罪而受洗，好使他們藉重生洗淨那因生育所承受的。論神的恩典不僅賜下罪的赦免，也賜下幫助使人不致犯罪。第一百一十一。

'By one man sin entered into the world, and by sin death, and so it passed upon all men, in whom all have sinned' (Rom. 5:12)—except as the Catholic Church spread everywhere has always understood it. For on account of this rule of faith even little children, who could as yet commit nothing of sins in themselves, are therefore truly baptized for the remission of sins, so that in them by regeneration there may be cleansed what they have drawn by generation. That the grace of God not only bestows the remission of sins, but also affords aid that one may not sin. CXI.

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Item placuit ut quicunque dixerit gratiam Dei, qua justificatur bomo per Jesum Christum Do minum nostrum, ad solam remissionem peccatorum valere, qux jam commissa sunt, non etiam ad adju torium ut non committantur, anathema sit. Quod grztia Chtisti non solum scientiam tribuit quid agamus, sed etiam dilectionem nobis inspirat, ut quod scimus implere valeamus. CXII. Item quisquis dixerit eamdem gratiam Dei per Jcsum Christum Dominum nostrum propter hoc tantum nos adjuvare ad non peccandum, quia per ipsam nobis revelatur, et aperitur intelligentia man datorum, ut sciamus quid appetere, quid vitare de beamus :

同樣，眾意贊同：凡說神的恩典——人藉我們的主耶穌基督因之得稱義者——只對已犯之罪的赦免有效，而不也是為著幫助人不致犯罪者，此人當受咒詛。論基督的恩典不僅賜下我們當行何事的知識，也將愛激發在我們裡面，使我們能成就所知之事。第一百一十二。同樣，凡說神藉我們的主耶穌基督所賜的同一恩典之所以幫助我們不犯罪，僅僅是因為藉著它，誡命的悟性向我們顯明並開啟，使我們得知當追求什麼、當避免什麼者：

Likewise it pleased that whoever shall have said that the grace of God, by which man is justified through Jesus Christ our Lord, avails only for the remission of sins which have already been committed, and not also for aid that they may not be committed, let him be anathema. That the grace of Christ not only bestows the knowledge of what we ought to do, but also inspires love in us, that we may be able to fulfil what we know. CXII. Likewise, whoever shall have said that the same grace of God through Jesus Christ our Lord aids us toward not sinning only for this reason, that through it the understanding of the commandments is revealed and opened to us, so that we may know what we ought to seek and what to avoid:

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non autem per illam nobis præstari, ut quod faciendum cognoverimus etiam facere diliga mus atque valeamus, anathema sit. Cum enim dicat Apostolus, Scientia inflat, charitas vero ædificat, valde impium est ut credamus ad eam quæ inflat nos habere gratiam Christi, ad eam quæ ædificat non habere : cum sit utrumque donum Dei, et scire quid facere debeamus, et diligere ut faciamus, ut aediGcanle charitate scientia non possit inflare. Si cut autem de Deo scriptum est, Qui docet hominem scientiam, ita etiam scriptum est, Charitas ex Deo est. Quod sine Dei gratia nihil boni possimus implere. CXIII.

卻不藉著它賜給我們、使我們也愛慕並能行那我們所認知當行之事者——此人當受咒詛。因為既然使徒說：「知識是叫人自高自大，惟有愛心能造就人。」（林前八1）那麼，我們若信自己對那叫人自高之事有基督的恩典，對那造就人之事卻沒有，這便是極大的不虔；因為這二者都是神的恩賜，即得知我們當行何事，並愛慕以致去行，好叫愛心既造就人，知識便不能叫人自高。並且，正如論到神有話寫著說：「將知識教訓人的」（詩九十四10），照樣也有話寫著說：「愛是從神來的」（約壹四7）。論離了神的恩典我們不能成就任何善事。第一百一十三。

but that it is not bestowed upon us through it that what we have recognized as to be done we should also love and be able to do—let him be anathema. For since the Apostle says, 'Knowledge puffs up, but charity edifies' (1 Cor. 8:1), it is exceedingly impious that we should believe we have the grace of Christ for that which puffs us up, but do not have it for that which edifies; since both are the gift of God, both to know what we ought to do and to love that we may do it, so that, with charity edifying, knowledge may not be able to puff up. And just as it is written of God, 'Who teaches man knowledge' (Ps. 93:10), so also it is written, 'Charity is of God' (1 John 4:7). That without the grace of God we can fulfil nothing good. CXIII.

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Item placuit ut quicunque dixerit ideo no bis gratiam justificationis dari, ut quid facere libero jubemur arbitrio, facilius possimus implere per gra tiam, tanquam et si gratia non daretur, non quidem facile, sed tamen possimus etiam sine illa implero divina mandata, anathema sit. Dc fructibus enim mandatorum Dominus loquebatur, ubi non ait, Sine me difficilius potestis facere : sed ait, Sine me nihil potestis facere. Quod non solum humilis, sed verax sanctorum vox ista est, Si dixerimus quia peccutum non habemus, nos ipsos seducimus. CXIV. Item placuit, quod ait sanctus Joannes apostolus :

同樣，眾意贊同：凡說稱義的恩典之所以賜給我們，是為叫我們藉自由意志受命當行之事，能因恩典而更容易成就——彷彿縱使不賜恩典，我們縱然不容易，卻仍能即或無它也成就神的誡命者——此人當受咒詛。因為主論及誡命之果子時，並未說：「離了我，你們較難去行」，乃是說：「離了我，你們就不能作什麼。」（約十五5）論聖徒這話不僅是謙卑的，也是真實的：「我們若說自己無罪，便是自欺。」第一百一十四。同樣，論到聖使徒約翰所說的話，眾意贊同：

Likewise it pleased that whoever shall have said that the grace of justification is given to us for this reason, that what we are commanded to do by free will we may, through grace, be able to fulfil more easily—as though, even if grace were not given, we could, not indeed easily, but yet able even without it, fulfil the divine commands—let him be anathema. For the Lord was speaking of the fruits of the commandments when He said not, 'Without me you can do it with more difficulty,' but said, 'Without me you can do nothing' (John 15:5). That this utterance of the saints is not only humble but truthful: 'If we say that we have no sin, we deceive ourselves.' CXIV. Likewise it pleased, concerning what the holy Apostle John says:

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Si dixerimus quia peccalum non habe mus, nos ipsos decipimus, et veritas in nobis non est, quisquis sic accipiendum putaverit, ut dicat, propter humilitatem oportere dici nos non habere pecca tum, non quia vere ita est, anathema sit. Sequitur enim apostolus, et adjungit : Si autem confessi fue rimus peccata nostra, fidelis est et justus, qui re mittat nobis peccata, et mundet nos ab omni iniqui tate. Ubi satis apparet hoc non tantum humiliter, sed etiam veraciter dici. Poterat enim Apostolus di cere : Si dixerimus, non habemus peccatum, nos ipsos extollimus, et humilitas in nobis non est :

「我們若說自己無罪，便是自欺，真理不在我們心裡了。」（約壹一8）——凡認為當如此領會、即說我們之所以該說自己無罪是為著謙卑、而非因實在如此者，此人當受咒詛。因為使徒接著又加上說：「我們若認自己的罪，神是信實的，是公義的，必要赦免我們的罪，洗淨我們一切的不義。」（約壹一9）由此可充分看出，這話不僅是謙卑地說的，也是真實地說的。因為使徒本可以說：「我們若說自己無罪，便是自高，謙卑就不在我們裡面了」：

'If we say that we have no sin, we deceive ourselves, and the truth is not in us' (1 John 1:8)—whoever shall have thought it ought to be taken thus, namely to say that it behooves us to say we have no sin on account of humility, not because it is truly so, let him be anathema. For the Apostle goes on and adds: 'But if we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all iniquity' (1 John 1:9). Whereby it sufficiently appears that this is said not only humbly but also truthfully. For the Apostle could have said: 'If we say we have no sin, we exalt ourselves, and humility is not in us':

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sed cum ait, nos ipsos decipimus, et veritas in nobis non est, satis ostendit eum qui dixerit se non habere peccatum non verum loqui, sed falsum. Quod in oratione Dominica sancti pro se dicant, Dimitte nobis debita noslra. ex v. Item placuit ut quicunque dixerit in ora tione Dominica ideo dicere sanctos , Dimitte nobi3 debita nostra, ut non pro seipsis. hoc dicant, quia non est eis jam necessaria ista petitio, sed pro aliis, qui sunt in suo populo peccatores, et ideo non dicere unumquemque sanctorum, Dimitte mihi debita mea, sed,. Dimitte nobis debita nostra, ut hoc pro aliis po tius quam pro se justus petere intelligatur, anathema sit.

但當他說「我們便是自欺，真理不在我們心裡」時，他已充分表明：凡說自己無罪的人，所說的不是真話，乃是謊言。論在主禱文中，聖徒是為自己說「免我們的債」。第一百一十五。同樣，眾意贊同：凡說聖徒在主禱文中說「免我們的債」之故，是因他們並非為自己說此話——因這祈求於他們已不再需要——乃是為著百姓中作罪人的別人；又說因此每一位聖徒並非說「免我的債」，而說「免我們的債」，以致認為義人說此乃是為別人、而非為自己求者——此人當受咒詛。

but when he says, 'we deceive ourselves, and the truth is not in us,' he sufficiently shows that he who shall have said that he has no sin speaks not truth but falsehood. That in the Lord's Prayer the saints say for themselves, 'Forgive us our debts.' CXV. Likewise it pleased that whoever shall have said that, in the Lord's Prayer, the saints say 'Forgive us our debts' for this reason, that they say it not for themselves—because this petition is no longer necessary for them—but for others who are sinners among their people; and that therefore each one of the saints does not say 'Forgive me my debts,' but 'Forgive us our debts,' so that the just man is understood to ask this rather for others than for himself, let him be anathema.

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Sanctus enim et justus erat apostolus Jacobus, cum dicebat : In multis enim offendimus omne.. a Nam quarc additum est, omnes, nisi ut ista senten tia conveniret et psahno, ubi legitur : Ne intres in judicio cum servo tuo, quoniam non justificabitnr in conspectu tuo omnis vivens : et in oratione sa picntissimi Salomonis : Non est homo qui non pec cavit; et in libro sancti Job : In manu omnis homi nis signat, ut sciat omnis homo infirmitatem suam. Unde etiam Daniel sanctus et justus, cum in ora tione pluraliter diceret : Peccavimus, iniquitatem fecimus, et cætera, quae ibi veraciter et humiliter conlitetur :

因為使徒雅各是聖潔公義的，他卻說：「我們在許多事上都有過失。」（雅三2）為何加上「都」字呢？豈不是要使這句話也與詩篇所載的相合：「不要審問僕人，因為在你面前，凡活著的人沒有一個是義的」（詩一四三2）；又與至智的所羅門之禱告相合：「沒有不犯罪的人」（王上八46）；並在聖約伯記中相合：「在各人手上加封，叫所造的人都曉得自己的軟弱」（伯三十七7）？故此，連那聖潔公義的但以理，在他禱告中也用複數說：「我們犯罪作孽」等等，這些都是他在那裡真實而謙卑地承認的：

For the Apostle James was holy and just when he said: 'For in many things we all offend' (James 3:2). For why was 'all' added, except that this sentence might agree also with the psalm where it is read: 'Enter not into judgment with thy servant, for in thy sight shall no man living be justified' (Ps. 142:2); and with the prayer of the most wise Solomon: 'There is no man who has not sinned' (1 Kings 8:46); and in the book of holy Job: 'He seals up the hand of every man, that every man may know his own infirmity' (Job 37:7)? Whence also Daniel, holy and just, when in his prayer he said in the plural, 'We have sinned, we have committed iniquity,' and the rest, which there he truthfully and humbly confesses:

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ne putaretur, quemadmodum quidam sentiunt, hoc non de suis, sed de populi sui polius dixisse peccatis, postea dixit: Cum orarem, et con fiterer peccata mea, et peccata populi mei Domino Deo meo, noluit dicere peccata nostra, sed peccata populi sui dixit, et sua : quoniam fulturos istos, qui tam male intelligerent, tanquam Propheta, præ vidit. Quod veraciter a sanctis dicatur, Dimitte nobis debita nostra. ex VI. Item placuit ut quicunque ipsa verba Do minicæ orationis, ubi dicimus, Dimitte nobis debita nostra, ita volunt a sanctis dici, ut humiliter, non veraciter hoc dicatur, anathema sit.

免得有人以為——正如某些人所想的——他這話並非論自己的罪，乃是論他百姓的罪，他隨後便說：「我正禱告，承認我的罪和本國之民的罪，向耶和華我的神祈禱」（但九20）；他不肯說「我們的罪」，乃是說「他百姓的罪」並他自己的罪：因為他作為先知，已預見將有那等如此謬解之人。論聖徒是真實地說「免我們的債」。第一百一十六。同樣，眾意贊同：凡願主禱文中「免我們的債」這話被聖徒如此說，以致認為這是謙卑地、而非真實地說者，此人當受咒詛。

lest it be thought, as some suppose, that he said this not concerning his own sins, but rather concerning the sins of his people, afterwards he said: 'When I was praying, and confessing my sins and the sins of my people to the Lord my God' (Dan. 9:20); he was unwilling to say 'our sins,' but said 'the sins of his people' and his own: because, as a prophet, he foresaw that there would be those who would so badly understand. That it is truthfully said by the saints, 'Forgive us our debts.' CXVI. Likewise it pleased that whoever wishes the very words of the Lord's Prayer, where we say 'Forgive us our debts,' to be said by the saints in such a way that it be said humbly, not truthfully, let him be anathema.

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Quis enim ferat orantem, ct non hominibus, sed ipsi Domino men tientem, qui labiis sibi dicit dimitti velle , et corde dicit, quæ sibi dimittantur, debita non habere? De plebibus convertis a Donatistis. CXVII. Item placuit, quoniam quidem ante ali quot annos in Ecclesia plenario concilio constitutum est ut quxcunque Ecclesiæ in diœcesi coostitutæ, ante leges de Donatistis latas, catholicæ facta sunt, ad eas cathedras pertineant, per quarum episcopos factum est ut catholicæ unitati communicarent : post leges autem , quæcunque communicaverunt, illuc pertineant quo pertinebant, cum essent in parte Donati.

因為誰能容忍一個禱告者，他不是對人、而是對主自己說謊，口裡說自己願意被免去虧欠，心裡卻說自己並無虧欠可被赦免呢？論從多納徒派歸正的會眾。第一一七條。同樣議決：既然數年前在教會中曾以全體會議規定，凡在多納徒派相關法令頒布之前已歸入大公教會、設於某教區內的眾教會，應隸屬於那些藉其主教而使之與大公合一相通的座堂；至於在法令頒布之後歸入相通的，則應隸屬於它們從前在多納派時所隸屬之處。

For who could endure a man at prayer who lies, not to men, but to the Lord himself, when he says with his lips that he wishes his debts to be forgiven him, while in his heart he says that he has no debts to be forgiven? Concerning congregations converted from the Donatists. CXVII. Likewise it was resolved: since indeed some years ago it was established in the Church by a plenary council that whatever churches situated in a diocese had, before the laws against the Donatists were enacted, become Catholic, should belong to those sees through whose bishops it was brought about that they should be in communion with Catholic unity; but after the laws, whatever churches entered into communion should belong there where they belonged when they were on the side of Donatus.

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Sed quia multe controversiæ postea inter episcopos de diœcesibus ortæ sunt, ct oriun tur, quibus tunc minus videtur esse prospectum, nunc isto concilio sancto placuit ut ubicunque et catholica fuit, et pars Donati, ct ad diversas cathe dras pertinebant, quocunque tempore illic unitas facta est vel facta fuerit, sive ante leges, sive post seges, ad eam cathedram pertineant ad quam catho lica quæ jam ibi fuerat pertinebat. De diæcesibut : qualiter eas dividant inter se episcopi tam catholici quam qui ex Donati parte conversi sunt. CXVIII.

但因其後在主教之間就教區產生了許多爭議，且仍在產生，當時對此似乎顧慮不足；如今在此神聖會議中議決：凡大公教會與多納派並存、且分屬不同座堂之處，無論何時在當地達成合一、或將達成合一，無論在法令之前或之後，這些地方都應隸屬於那原已在當地的大公教會所隸屬之座堂。論教區：大公教會主教與從多納派歸正者當如何彼此劃分教區。第一一八條。

But because many controversies have since arisen, and continue to arise, among the bishops concerning dioceses, for which it then seemed too little provision was made, now in this holy council it has been resolved that wherever both the Catholic body and the party of Donatus existed, and they belonged to different sees, at whatever time unity was there established or shall be established, whether before the laws or after the laws, those places shall belong to that see to which the Catholic body which had already been there belonged. Concerning dioceses: how the bishops, both Catholic and those converted from the party of Donatus, are to divide them among themselves. CXVIII.

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Ita sane, ut si episcopus ex Donatistis ad catholicam unitatem conversus est, æqualiter inter se dividant eas quæ sic fuerint inventae, ubi ambæ partes fuerunt, id est, ut alia loca ad illum, alia ad illum pertineant, ita ut ille dividat, qui amplius temporis in episcopatu habet, et minor eligat. Quod si forte unus fuerit locus, ad eum perlineat cui vicinior in venitur. Quod si ambabus cathedris aequaliter vici nus est, ad eum pertineat, quem plebs elegerit. Quod si forte antiqui catholici suum episcopum vo luerint, et illi suum qui ex Donati parte conversi sunt, plurium voluntas paucioribus præferatur. Si autem partes æquales sunt, majoris temporis epi- scopodeputetur.

如此而行：若有從多納徒派歸正大公合一的主教，則對於那些查明兩派並存之處，雙方當平均劃分；即一些地方歸這一位、一些歸那一位，由在任較久者作劃分，較資淺者作揀選。若恰有單一地方，則歸於查明距其較近的座堂。若距兩座堂同樣近，則歸於民眾所揀選者。若舊有的大公教會信眾願要自己的主教，而從多納派歸正者願要他們的，則人數多者的意願當優先於少數。若雙方人數相等，則此地當歸於在任較久的主教。

So indeed, that if a bishop from among the Donatists has been converted to Catholic unity, they shall equally divide between themselves those places thus found where both parties existed; that is, that some places shall belong to one and some to the other, in such a way that he who has held the episcopate for the longer time shall make the division, and the junior shall choose. But if perchance there be a single place, let it belong to the see to which it is found nearer. But if it is equally near to both sees, let it belong to the one which the people shall have chosen. But if perchance the old Catholics desire their own bishop, and those who have been converted from the party of Donatus desire theirs, let the wish of the greater number be preferred to the fewer. But if the parties are equal, let the place be assigned to the bishop of longer standing.

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Si autem ita plurima loca inveniun tur, in quibus ambæ partes fuerunt, ut non possint æqualiter dividi, velut si impari numero fuerint, distributis eis locis qui parem habent numerum, quicunque locus remanserit, hoc in eo servetur, quod superius dictum est, cum de uno tractaretur loco. Ut si quam diæcesim episcopus ab hæresi liberans triennio possederit, nullus eam repetat. CXIX. Item placuit ut, etiamsi quisquam post leges aliquem locum ad catholicam unitatem con verterit, si eum per triennium nemine repetente re tinuit, ulterius ab eo non repetatur. Si tamen per ipsum triennium fuit episcopus qui posset repetere et tacuit, præjudicium patietur :

但若查明兩派並存之地甚多，以致無法平均劃分（例如其數為奇數），則先分配成雙數之地，所餘的任何一地，當依上文論單一地方時所述之規則處理。論主教若使某教區脫離異端並佔有三年，無人可再索回。第一一九條。同樣議決：即使有人在法令之後使某地歸入大公合一，若他持守三年而無人索回，此後便不得再向他索回。然而若在該三年期間有主教本可索回卻保持緘默，則他必喪失其索回之權。

But if so many places are found in which both parties existed that they cannot be equally divided, as for example if they are of an odd number, then, after distributing those places which are of an even number, whatever place remains over, the same rule shall be observed in it as was stated above when dealing with a single place. That if a bishop who has freed a diocese from heresy has possessed it for three years, no one shall reclaim it. CXIX. Likewise it was resolved that, even if anyone after the laws has converted some place to Catholic unity, if he has held it for three years with no one reclaiming it, it shall no longer be reclaimed from him. If however during that very three years there was a bishop who could have reclaimed it and kept silent, he shall suffer the prejudice of his right.

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si aulem non fuit, non præjudicetur matrici, sed liceat, cum locus ac ceperit episcopum qui non habebat, ex ipso die intra triennium repetere. Itemque si fuerit episcopus ad catholicam ex Donati parte conversus, non ei præ judicet præfinitum tempus ; sed ex quo die con versus est, habeat per triennium potestatem repe tendi loca quæ ad ipsam pertinebant cathedram. De his qui in plebes, quas ad se putant pertinere, in conventis his a quibus tenentur, irruerint. CXX.

但若當時並無這樣的主教，則母堂不致受損；反倒當那原無主教之地接受了主教時，可從那日起在三年內索回。同樣，若有主教從多納派歸入大公教會，所定的期限不致使他受損；而是從他歸正之日起，他有三年之權索回隸屬於該座堂的各地。論那些對自認屬己的會眾，未與持有者商議便擅自闖入者。第一二〇條。

But if there was no such bishop, no prejudice shall fall upon the mother church; rather it shall be permitted, when the place receives a bishop which it did not have, from that very day to reclaim it within three years. And likewise, if a bishop has been converted to the Catholic Church from the party of Donatus, the prescribed time shall not prejudice him; but from the day on which he was converted, he shall have for three years the power of reclaiming the places which belonged to that very see. Concerning those who, against the congregations they think belong to them, have rushed in without consulting those who hold them. CXX.

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Item placuit, ut quicunque episcopi, plebes quas ad suam calhedram æstimant pertinere, non ita repetunt ut causas suas episcopis judicantibus agant, sed alio retinente irruerint, sive volentibus, sive no lentibus plebibus, causae sum detrimentum patiantur. Et quicunque jam hoc fecerunt, si nondum est inter episcopos finita contentio, sed adhuc inde conten dunt, ille inde discedat, quem constiterit præter missis judiciis ecclesiasticis irruisse. Nec sibi quis que blandiatur, si a primate, ut retineat, litteras im petrarit, sed sive habeat litteras, sive non habeat, conveniat eum qui tenet, ct ejus litteras accipiat, ut eum appareat pacifice tenuisse Ecclesiam ad se per tinentem.

同樣議決：凡主教，若主張自己座堂應有的會眾，卻不藉在判官主教前申訴其案的方式索回，反倒趁他人持有時擅自闖入——無論會眾願意與否——都當喪失其案。凡已如此行者，若主教間的爭執尚未了結、仍在爭論，則經查明無視教會審判而擅闖者，當從該處退出。任何人也不可因從首席主教取得准其持守的文書便自我寬慰；無論他有無文書，都當去見持有者並領受其文書，使他顯為以和平方式持有屬己的教會。

Likewise it was resolved that whatever bishops, claiming congregations which they judge to belong to their see, do not reclaim them in such a way as to plead their causes before bishops acting as judges, but rush in while another holds them—whether the congregations be willing or unwilling—shall suffer the loss of their cause. And whoever have already done this, if the dispute between the bishops is not yet ended but they still contend over it, let him withdraw from it who is shown to have rushed in disregarding the ecclesiastical courts. Nor let anyone flatter himself if he has obtained letters from the primate that he may keep it; but whether he has letters or not, let him approach the one who holds it and receive his letter, so that it may appear that he has peacefully held the church belonging to him.

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Si autem aliquam quæstionem retulerit, per episcopos judices causa finiatur : sive quos eis primates dederint , sive quos ipsi vicinos ex con sensu elegerint. De his qui plebes ad se pertinentes negligunt. CXXI. Item placuit ul quicunque negligunt loca ad suam cathedram pertinentia, in catholicam uni taLem lucrari, conveniantur a diligenlibus vicinis episcopis, ut id agere non morentur. Quod si intra sex menses a die convenlionis non effecerint, qui potuerit ea lucrari, ad ipsum pertineant. Ita sane, ut si ille ad quem pertinuisse videbantur, probare potuerit magis illius electam negligentiam ab hære ticis, ut inpune ibi sint, et suam diligentiam fuisse præventam :

但若他提出某種疑問，則此案當由主教作判官了結——或是首席主教指派給他們者，或是他們自己經同意揀選的鄰近主教。論那些疏忽隸屬己處之會眾者。第一二一條。同樣議決：凡主教疏忽，不為大公合一爭取隸屬其座堂之各地者，當由勤勉的鄰近主教前去勸誡，使他不遲於行事。若自勸誡之日起六個月內仍未成就，則那些地方當歸於能爭取到的主教。如此而行：若那原被視為應屬之主教能證明，他所選的「疏忽」其實是為使異端者安然留在當地，而他自己的勤勉被搶先了——

But if he raises some question, let the cause be concluded by bishops as judges—either those whom the primates assign to them, or those neighbouring bishops whom they themselves choose by consent. Concerning those who neglect the congregations belonging to them. CXXI. Likewise it was resolved that whatever bishops neglect to gain for Catholic unity the places belonging to their see, shall be approached by diligent neighbouring bishops, that they may not delay to do it. And if within six months from the day of the approach they do not accomplish it, let those places belong to him who has been able to gain them. So indeed, that if he to whom they were seen to belong can prove that the negligence chosen by him was rather that the heretics might remain there with impunity, and that his own diligence was forestalled:

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ut eo modo ejus cura sollicitior veta retur : cum hoc judices episcopi cognoverint t suæ cathedrae loca restituant. Sane si episcopi inter quos causa versatur, diversarum sunt provinciarum, ille primas det judices, in cujus provincia est locus de quo contenditur. Si autem ex communi placito vici nos judices clegcrint, aut unus eligatur aut tres, ut si tres clegcrint, aut omnium sententiam scquan tur, aut duorum. Quod electorum judicum sententia sperni non debeat. CXXII. A judicibus autem quos communis con sensus elegerit, non liceat provocare.

以致他更為殷切的關顧因此受阻：當主教判官查明此事，便當把那些地方歸還其座堂。但若爭執中的兩主教分屬不同行省，則由那爭議之地所在行省的首席主教指派判官。若雙方憑共同協議揀選鄰近判官，則或揀選一人，或揀選三人；若揀選三人，則當遵從全體或其中兩人的判決。所揀選判官的判決不可輕視。第一二二條。然而，對於共同同意所揀選的判官，不得提出上訴。

so that thereby his more solicitous care was hindered: when bishops as judges have ascertained this, let them restore those places to his see. But if the bishops between whom the cause is disputed are of different provinces, let that primate assign judges in whose province the place is situated concerning which the dispute is. But if by common agreement they choose neighbouring judges, let either one be chosen or three, so that if they choose three, they follow either the opinion of all or of two. For the sentence of the chosen judges ought not to be despised. CXXII. From judges, however, whom common consent has chosen, it shall not be lawful to appeal.

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Et quisquis provocatus repertus fuerit per contumaciam nolle obtemperare judicibus, cum hoc primæ sedis epi scopo fuerit probatum, det litteras, ut nullus ei communicet episcoporum, donec obtemperet. Ut si episcopus negligat suam diæcesim, communione privetur. CXXIII. Si in matricibus cathedris episcopus ne gligens fueril adversus hæreticos, conveniatur a vi cinis episcopis diligentibus, et ei sua negligenlia dc monstrctur, ut se excusare non possit. Quod si ex die quo convenitur, intra sex menses, si in ejus provincia exsecutio fuerit, et non eos ad unitatem catholicam convertendos curaverit, non ei commu nicetur, donec adimpleat.

凡受傳喚之人，若因頑梗而被查明不肯服從判官，當此事向首席座堂的主教證實後，該主教當頒發文書，使眾主教在他順服之前都不與他相通。論主教若疏忽其教區，當被剝奪相通之權。第一二三條。若在母座堂有主教對異端者疏忽，當由勤勉的鄰近主教前去勸誡，並向他指明其疏忽，使他無從推諉。若自受勸誡之日起六個月內——倘其行省內有執行的途徑——他仍未盡力使他們歸入大公合一，則在他履行之前，不得與他相通。

And whoever, having been summoned, is found through contumacy unwilling to obey the judges, when this has been proved to the bishop of the first see, let the latter issue letters that none of the bishops should hold communion with him until he obeys. That if a bishop neglects his diocese, he shall be deprived of communion. CXXIII. If in the mother sees a bishop is negligent against heretics, let him be approached by diligent neighbouring bishops, and let his negligence be pointed out to him, so that he cannot excuse himself. And if, from the day on which he is approached, within six months—if there be in his province the means of execution—he has not taken care to convert them to Catholic unity, let him not be held in communion until he fulfils it.

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Si autem exsecutor ad loca non venerit, non ascribatur episcopo. De episcopis qui Donatistas communicasse mentiti fuerint. CXXIV. Si autem probatum fuerit eum de com munione illorum fuisse mentitum, dicendo eos com municasse quos eo sciente non communicasse con stiterit, etiam episcopatum amittat. De presbyteris et clericis, ut von appellent nisi ad > Africana concilia. CXXV. Item placuit, ut presbyteri, diaconi, vel cxteri inferiores clerici, in causis, quas habuerint, si de judiciis episcoporum suorum questi fuerint, vicini episcopi eos audiant, et inter eos quidquid est finiant, adhibiti ab eis ex consensu episcoporum suo rum.

但若執行官未到達當地，則不歸咎於該主教。論主教若謊稱已使多納徒派與其相通。第一二四條。但若查明他在相通之事上說謊，謊稱某些人已與其相通，而據他所知這些人確實未曾相通，則他當喪失主教之職。論長老與聖職人員，除非上訴於非洲眾會議，不得另行上訴。第一二五條。同樣議決：長老、執事或其他下級聖職人員，在其所涉之案中，若申訴對自己主教審判的不滿，則由鄰近主教審理他們，並了結他們之間的一切事，這些主教須經其本主教同意而被請來。

But if the executor has not come to the places, it shall not be charged against the bishop. Concerning bishops who have falsely claimed that they have admitted Donatists to communion. CXXIV. But if it be proved that he lied concerning their communion, by saying that those had been admitted to communion who, as he knew, were established not to have been admitted, let him also lose his episcopate. Concerning presbyters and clerics, that they should not appeal except to the African councils. CXXV. Likewise it was resolved that presbyters, deacons, or the other lower clerics, in the cases they may have, if they complain of the judgments of their own bishops, the neighbouring bishops shall hear them, and shall settle whatever there is between them, being called in by them with the consent of their own bishops.

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Quod si et ab eis provocandum putaverint, non provocent nisi ad Africana concilia, vel ad primates provinciarum suarum ; ad transmarina autem qui putaverit appellandum, a nullo intra Africarn in com munionem suscipiatur. De virginibus etiam minoribus velandis. CXXVI. Item placuit, ut quicunque episCoporum necessitate periclitantis pudicitiæ virginalis, cum vel petitor potens, vcl raptor aliquis formidatur, vel si etiam aliquo mortis periculoso scrupulo compuncta fuerit, ne non velata moriatur, aut exigentibus pa rentibus, aut his ad quorum curam pertinet, vela verit virginem, seu velavit intra viginti et quinque annos ætatis :

但若他們認為必須再向這些主教上訴，則除非向非洲眾會議或向其本行省的首席主教，不得另行上訴；凡認為必須越海上訴者，在非洲境內不得被任何人接納相通。論年幼童貞女的受蒙頭禮。第一二六條。同樣議決：凡主教，因童貞貞潔遭遇危險之必要——當有勢力的求婚者或某劫掠者令人懼怕，或她因某種致命的疑慮而憂懼、惟恐未受蒙頭即死——或應其父母、或應負其照管之責者的要求，而為某童貞女行蒙頭禮，或已在二十五歲之前為其行蒙頭禮者：

But if they think they must appeal even from these, let them not appeal except to the African councils, or to the primates of their own provinces; but whoever thinks he must appeal across the sea, let him be received into communion by no one within Africa. Concerning the veiling also of younger virgins. CXXVI. Likewise it was resolved that whatever bishop, by the necessity of endangered virginal chastity—when either a powerful suitor or some ravisher is feared, or if she has even been pricked by some perilous scruple of death, lest she die unveiled—either at the demand of her parents, or of those to whose care she belongs, shall have veiled a virgin, or has veiled one before the age of twenty-five years:

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non ei obsit concilium quod de isto annorum numero constitutum est. Ne diutius episcopi teneantur in concilio, ternos ex se singularum provinciarum judices cliganl. CXXVII. Item placuit, ne diutius universi episco pi qui ad concilium congregati sunt tenerentur, ab universo concilio judices ternos de singulis provin ciis cligi, et electi sunt de provincia Carthaginensi, Vincentius, Fortunatianus, et Clarus; de provincia Numidia Alypius, Augustinus, et Restitutus ; de pro \ incia Byzacena, cuin sancto sene Donatiano primate Cresconius, Jocuudus, et Æmilianus ; de Mauritania Satifensi Severianus, Asialicus, et Donatus ;

則那關於此年齡之數所定的會議規定，不致使他受損。為使主教不致在會議中被久留，當令各行省每省揀選三位判官。第一二七條。同樣議決：為免聚集赴會的眾主教被久留，由全體會議從各行省揀選三位判官；於是揀選了：迦太基行省的文森提烏、福爾圖納提安與克拉魯斯；努米底亞行省的亞利比烏、奧古斯丁與雷斯提圖圖斯；拜扎切納行省，連同聖潔的長者、首席主教多納提安，揀選了克雷斯科尼烏、約孔杜斯與埃米利安；西提非斯的茅利塔尼亞行省的塞維利安、亞細亞提庫斯與多納圖斯；

let not the council which was established concerning this number of years be to his disadvantage. That bishops may not be detained longer in council, let them choose three judges each from the several provinces. CXXVII. Likewise it was resolved that, lest all the bishops who have gathered for the council be detained longer, three judges from each province should be chosen by the whole council; and there were chosen from the province of Carthage: Vincentius, Fortunatianus, and Clarus; from the province of Numidia: Alypius, Augustine, and Restitutus; from the province of Byzacena, together with the holy elder Donatianus the primate: Cresconius, Jocundus, and Aemilianus; from Mauretania Sitifensis: Severianus, Asiaticus, and Donatus;

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de pro vancia Tripolitana Plautius, qui ex more legatus unus est inistis, qui omnes cum sancto sene Aurelio uni- versa cognoscant: a quo petiit universum concilium, ut cunctis sive gestis quæ confecta jam sunt, seu epistolis ipse subscribat. Et subscripserunt. Aurelius episcopus Ecclesiæ Carthaginensis huic decreto con sensi, et prælecto subscripsi. Similiter et cæteri sub scripserunt. Item huic concilio interfuit Ecclesiæ Romanæ legatio. Post consulatum gloriosissimorum imperatorum Honorii XII et Theodosii VIII Augg., III kal. Junias, Carlbagine in secretario basilicæ restitutæ.

的黎波里行省的普勞提烏，他按慣例是該地的唯一使節；願這眾人連同聖潔的長者奧勒留，審理一切事務：全體會議請求他親自在一切事上署名，無論是已完成的議事錄，或是各封書信。他們便署了名。我，迦太基教會主教奧勒留，贊同此項法令，並通讀後署名。其餘眾人也照樣署名。同樣，羅馬教會的使團也出席了此次會議。於最榮耀的皇帝何挪留第十二次、狄奧多西第八次任執政之後，六月朔日前第三日，在迦太基，於重建之大殿的祭衣所。

from the province of Tripolitania: Plautius, who according to custom is the single legate from there; let all these, together with the holy elder Aurelius, take cognizance of all matters: whom the whole council requested that he himself subscribe to all things, whether to the acts which have already been completed, or to the letters. And they subscribed. I, Aurelius, bishop of the Church of Carthage, have consented to this decree, and, having read it through, have subscribed. Likewise the others also subscribed. Likewise there was present at this council a legation of the Roman Church. After the consulship of the most glorious emperors Honorius for the twelfth time and Theodosius for the eighth, the Augusti, on the third day before the Kalends of June, at Carthage, in the sacristy of the restored basilica.

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Cum Au relius episcopus, una cum Faustino Ecclesiæ Poten tinæ, provinciæ Italiæ Piceni, legato Romanæ Eccle siæ, Vincentio Culositano, Fortunatiano Neapolita no, Mariano Uzipparensi, Adeodato Simidico, Pen tadio Carpitano, Rufiniano Muzubensi, Prætextato Sicilibensi, Quodvultdeo Verensi, Candido Abbirita no, Galloniano Uliensi legatis provinciæ Proconsu laris, Alypio Thagastensi, Augustino Hipponensium Regiorum, et Posidonio Calamensi legatis provincix Numidiæ, Maximiano Aquensi, Jocundo Suffetulensi, et Hilariano Horreocellorum legatis provincie Byza cenæ, Novato Sitifensi, ct Leone Moctensi, legatis provinciæ Mauritaniæ Sltifensis, Ninello Rusurrensi, Laurentio Icositano, et Numeriano Rusgunicnsi le gatis provinciæ Mauritanix Caesariensis, ab univer sali concilio judicibus dclectis, astantibus diaconis, consedisset, et quibusdam peractis, multi episcopi cæterorum pcragendorum memorasse conquereren tur sustinere non posse, et ad proprias Ecclesias festinarent, placuit universo concilio ut ab omnibus eligerentur de singulis quibusque provinciis, qui pro pter alia peragenda residerent.

當主教奧勒留與下列諸人同坐審理時——即義大利皮切努姆行省波坦提亞教會的浮士丁諾、羅馬教會使節；以及方省（前執政官行省）的使節：庫盧西的文森提烏、那不勒斯的福爾圖納提安、烏齊帕的馬利安、西米迪卡的阿德奧達圖斯、卡爾庇的彭塔迪烏、穆祖比的魯非尼安、西西利巴的普雷泰克斯塔圖斯、維拉的克沃武爾特德烏斯、阿比爾的坎迪杜斯、烏利亞的加洛尼安；努米底亞行省的使節：塔加斯特的亞利比烏、希波雷吉烏斯的奧古斯丁、卡拉馬的波西多尼烏；拜扎切納行省的使節：阿夸耶的馬克西米安、蘇菲圖拉的約孔杜斯、霍雷烏姆切利烏姆的希拉里安；西提非斯的茅利塔尼亞行省的使節：西提非斯的諾瓦圖斯、莫克塔的雷奧；切撒利恩西斯的茅利塔尼亞行省的使節：魯蘇拉的尼涅盧斯、伊科西烏姆的勞倫提烏、魯斯古尼亞耶的努梅利安——這些人是全體會議所揀選的判官，執事們侍立在旁；既已坐定並辦理了某些事務，許多主教抱怨說他們無法忍受久留以辦理其餘事務，且急於返回自己的教會，於是全體會議議決：由眾人從各行省揀選若干人留下，以辦理其他事務。

When Aurelius the bishop, together with Faustinus of the Church of Potentia in the province of Picenum in Italy, legate of the Roman Church, and with Vincentius of Culusi, Fortunatianus of Neapolis, Marianus of Uzippa, Adeodatus of Simidica, Pentadius of Carpi, Rufinianus of Muzubi, Praetextatus of Sicilibba, Quodvultdeus of Vera, Candidus of Abbir, and Gallonianus of Ulia, legates of the Proconsular province; with Alypius of Thagaste, Augustine of Hippo Regius, and Posidonius of Calama, legates of the province of Numidia; with Maximianus of Aquae, Jocundus of Suffetula, and Hilarianus of Horreum Caelium, legates of the province of Byzacena; with Novatus of Sitifis and Leo of Mocta, legates of the province of Mauretania Sitifensis; with Ninellus of Rusurra, Laurentius of Icosium, and Numerianus of Rusguniae, legates of the province of Mauretania Caesariensis—chosen as judges by the universal council, with the deacons standing by—had sat down, and certain matters had been transacted, when many bishops complained that they could not bear to remain for the transaction of the remaining business, and were hastening to their own churches, it pleased the whole council that there should be chosen by all, from each several province, those who should remain behind for the carrying out of the other matters.

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Et factum est ut hi adessent quorum subscriptiones eos adfuisse te stantur. Quod excommunicati ad accusationem admitti non debeant. CXXVIII. Placuitque omnibus, quoniam superio ribus conciliorum decretis de personis quæ adn:il tendæ sunt ad accusationem clericorum jam consti tutum est, et quæ personæ non admitterentur non expressum est, idcirco definimus eum rite ad accu sationem non admitti, qui, posleaquam excommuni catus fuerit, in ipsa adhuc excommunicatione con stitutus, sive sit clericus, sive laicus, accusare vo luerit. Quod servi et liberti, omnesque infames personæ non debeant accusare. CXXIX. Item placuit ut omnes servi vel proprii.

於是這些人便都在場，他們的署名證明他們確曾出席。論被逐出教會者不當被允許提出控告。第一二八條。眾人皆議決：既然各會議先前的法令已規定何種人可被允許控告聖職人員，卻未明言何種人不得被允許，因此我們界定：凡被逐出教會之後、仍處於該逐出狀態之中——無論是聖職人員或平信徒——而欲提出控告者，按理不當被允許控告。論奴僕、自由民及一切聲名狼藉之人不當控告。第一二九條。同樣議決：凡奴僕，無論是己有的，

And it came to pass that those were present whose subscriptions testify that they were present. That the excommunicate ought not to be admitted to make an accusation. CXXVIII. And it pleased all that, since by the earlier decrees of the councils it was already established concerning the persons who are to be admitted to the accusation of clerics, but it was not expressed which persons should not be admitted, therefore we define that he is rightly not admitted to an accusation who, after he has been excommunicated, while still placed in that very excommunication—whether he be cleric or layman—has wished to accuse. That slaves and freedmen, and all persons of ill repute, ought not to accuse. CXXIX. Likewise it was resolved that all slaves, whether one's own,

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liberti ad accusationem non admittantur, vel omnes, quos ad accusanda publica crimina leges publicæ non admittunt. Omnes etiam infamiæ maculis aspersi, id est, histriones, ac turpitudinibus subjectæ personæ. hæretici etiam, sive pagani, seu Judxi: sed tamen omnibus quibus accusatio denegatur, in causis pro priis accusandi licentia non neganda. Ut qui unum crimen non probarerit, ad alterum admilli non debeat. CXXX. Item placuit, quotiescunquc clericis ab accusatoribus multa crimina objiciuntur, et unum ex ipsis, de quo prius egerint, probare non valuerint, ad cætera jam non admittantur. Qui ad testimonium admittendi sunt. CXXXI.

或是自由民，都不得被允許提出控告，凡公法不允許其控告公眾罪行者亦然。又凡沾染恥辱污點之人，即優伶與從事卑賤之事者，並異端者，無論是異教徒或猶太人：然而，凡被拒絕控告權者，在涉及自身的案件中，控告的自由不當被拒絕。論凡未能證實一項罪名者，不當被允許提出另一項。第一三〇條。同樣議決：每當控告者向聖職人員提出多項罪名，而他們連其中一項——即他們最先提出的那項——都未能證實時，此後便不得被允許提出其餘各項。論何種人可被允許作證。第一三一條。

freedmen, shall not be admitted to make an accusation, nor all those whom the public laws do not admit for the accusation of public crimes. Also all who are stained with the marks of infamy, that is, actors and persons subjected to base practices, heretics also, whether pagans or Jews: yet nevertheless to all those to whom accusation is denied, in their own causes the liberty of accusing is not to be denied. That he who has not proved one charge ought not to be admitted to another. CXXX. Likewise it was resolved that, whenever many crimes are laid against clerics by accusers, and they have not been able to prove one of them—that one which they pursued first—they shall not thereafter be admitted to the rest. Who are to be admitted to give testimony. CXXXI.

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Testes autem ad testimonium non admit tendos, qui nec ad accusationem admitti praecepti sunt, vel etiam quos ipse accusator de sua domo produxerit. Ad testimonium autem intra annos 14 ætatis suæ non admittantur. Dc cpiscopo qui excommunicat eum qui sibi soli crimen dicit esse confessum. CXXXII. Item placuit ut, si quando episcopus di cit aliquem sibi soli proprium crimen fuisse confes sum, atque ille neget, non pulet ad injuriam suam episcopus pertinere quod illi soli non creditur, etsi Fcrupulo propriae conscientiæ se dicit neganti nolle communicare. Ut non temere quemquam communione privet episcopus. CXXXIII.

但凡被禁止允許其控告之人，亦不得被允許作證；甚至控告者自己從其家中帶出之人也不得作證。又凡未滿十四歲者，不得被允許作證。論主教若將那只向他一人認罪之人逐出教會。第一三二條。同樣議決：若有時主教聲稱某人只向他一人認了某罪，而那人否認，則主教不當以為「惟獨他一人不被採信」是對他自身的侮辱；即便他說因自己良心的疑慮而不願與那否認者相通，亦當如此。論主教不可輕率剝奪任何人的相通之權。第一三三條。

But witnesses are not to be admitted to give testimony who have been forbidden to be admitted to make an accusation, or even those whom the accuser himself has produced from his own household. And to give testimony let none be admitted within the fourteenth year of his age. Concerning a bishop who excommunicates one who confesses a crime to him alone. CXXXII. Likewise it was resolved that, if at any time a bishop says that some crime was confessed to him alone, and that man denies it, let the bishop not think it pertains to his own injury that he alone is not believed; and even if he says that from the scruple of his own conscience he is unwilling to commune with the one who denies it. That a bishop may not rashly deprive anyone of communion. CXXXIII.

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