詞源與文集 第 8 章 第 1/3 段

I. ON THE CHURCH AND THE SYNAGOGUE. 'Church' (ecclesia) is a Greek word, which is rendered into Latin as 'a calling together' (convocatio), because it calls all men to itself. 'Catholic' means 'universal,' from 'apo tou kath' holon,' that is, 'according to the whole.' For it is not, like the conventicles of heretics, confined to certain regions of the earth, but is spread abroad and diffused throughout the whole circle of the lands. This the Apostle also confirms, saying to the Romans (1:8): 'I give thanks to my God for you all, because your faith is proclaimed in the whole world.' Hence too 'universality' (universitas) is named from 'one' (unum), because it is gathered into unity. Whence the Lord says in the Gospel (Luke 11:23):

'He that gathereth not with me, scattereth.' But why, though the Church is one, are seven churches written to by John, unless it be that one Catholic Church, full of the sevenfold Spirit, is thereby signified? Just as we know that Solomon said of the Lord (Prov. 9:1): 'Wisdom hath built herself a house, she hath hewn out seven pillars'—which seven, nevertheless, are not doubted to be one, as the Apostle says (1 Tim. 3:15): 'The Church of the living God, which is the pillar and ground of the truth.' Now the Church took its beginning from the place where the Holy Spirit came down from heaven and filled those who were sitting in one place. But in respect of its present pilgrimage the Church is called 'Sion,' because, set far off by the length of this pilgrimage, it beholds from afar the promise of heavenly things;

and therefore it received the name 'Sion,' that is, 'watchtower' (speculatio). But in respect of the future peace of the fatherland it is called 'Jerusalem'; for Jerusalem is interpreted 'vision of peace.' For there, every adversity being swallowed up, it shall possess by present gaze that peace which is Christ. 'Synagogue' in Greek means 'congregation' (congregatio), a name which the people of the Jews held as their own. For properly it is their assembly that is wont to be called 'synagogue,' although it may also be called 'church.' But the Apostles never called our assembly a synagogue, but always a church—whether for the sake of distinction, or because there is some difference between a 'congregation,' from which comes 'synagogue,' and a 'calling together,' from which the church took its name; for cattle too are wont to be 'congregated' (gathered together), of which we properly say 'herds';

but 'being called together' pertains rather to those who use reason, such as men. II. ON RELIGION AND FAITH. The philosophers named 'dogma' from 'thinking' (putare), that is, 'this I think to be good,' 'this I think to be true.' 'Religion' (religio) is so called because through it we bind again (religamus) our souls to the one God for divine worship, by the bond of serving. This word is compounded from 'reading again' (relegere), that is, 'choosing,' so that 'religio' seems in Latin to be like 'eligio' (choosing out). Now there are three things which are sought in the worship of religion for adoring God among men, namely faith, hope, and charity. In faith, what is to be believed; in hope, what is to be hoped for; in charity, what is to be loved. Faith is that by which we truly believe what we are by no means able to see. For we can no longer 'believe' what we see.

Now the name of 'faith' (fides) is properly so derived, if that which is said or promised is wholly done (fiat). And thence it is called 'faith,' from the fact that what has been agreed between two parties comes to pass (fit), as it were between God and man; hence also 'covenant' (foedus). 'Hope' (spes) is so called because it is 'a foot' (pes) for advancing, as if 'it is a foot' (est pes). Whence also, on the contrary, 'despair' (desperatio): for there the foot is lacking, and there is no power of advancing; because as long as anyone loves sin, he does not hope for glory to come. 'Charity' (caritas) is Greek, and in Latin is interpreted 'love' (dilectio), because it binds two (duos) in itself. For love (dilectio) begins from two, namely the love of God and of neighbor; concerning which the Apostle (Rom. 13:10) says: 'Love is the fulfilling of the law.' And this is the greatest of all, because he who loves both believes and hopes.

But he who does not love, though he do many good works, labors in vain. Now every carnal love is not wont to be called 'love' (dilectio), but rather 'desire' (amor). For the name of 'dilectio' is wont to be received only in better things. III. ON HERESY AND SCHISM. 'Heresy' (haeresis) in Greek is named from 'choosing' (electio), namely because each one chooses for himself that which seems to him to be better—as the Peripatetic, Academic, Epicurean, and Stoic philosophers, or like others who, devising some perverse doctrine, have by their own judgment withdrawn from the Church. Thence therefore 'heresy,' called by a Greek word, from the interpretation of 'choosing,' whereby each one has chosen for himself by his own judgment whatever he pleases, whether to establish or to take up.

But for us it is not lawful to introduce anything of our own judgment, nor even to choose what anyone has introduced from his own judgment. We have as our authorities the Apostles of God, who themselves also chose nothing of their own judgment to introduce, but faithfully assigned to the nations the discipline received from Christ. And so, even if an angel from heaven should preach otherwise, he shall be called anathema. 'Sect' (secta) is named from 'following' (sequi) and 'holding' (tenere). For we call 'sects' the dispositions of minds, and the institutions concerning a discipline or purpose which men follow by holding to it, holding far other opinions in the worship of religion than the rest. 'Schism' (schisma) is named from the tearing apart (scissura) of minds. For it believes with the same worship, the same rite as the rest; it delights only in the division of the assembly.

Now schism arises when men say, 'we are just,' 'we sanctify the unclean,' and other like things. 'Superstition' (superstitio) is so called because it is a superfluous or superadded observance. Others say it comes from 'the aged' (senes), because those who as survivors (superstites) through age have lived many years grow foolish and err in a certain superstition, not knowing what old things they venerate or what things of the ancients they take up in ignorance. Lucretius, however, says that 'superstition' is of things standing over us (superstantia), that is, of celestial and divine things which stand above us; but he speaks amiss. Now, that the doctrines of the heretics might be easily recognized, it was fitting to set forth their causes or names. IV. ON THE HERESIES OF THE JEWS. 'Jews' (Iudaei) is interpreted 'confessors.'

For confession follows many of them, whom before perfidy possessed. 'Hebrews' (Hebraei) are called 'crossers-over' (transitores). By which name they are admonished to cross over from worse things to better, and to forsake their former errors. The Pharisees [deny that Christ has come, and share nothing in the matters foretold] [The Pharisees and Sadducees are opposed to one another. For 'Pharisees' is interpreted from Hebrew into Latin as 'the Divided' (Divisi), because they set before others their righteousness of traditions and observances, which they call 'deuteroseis.' Whence too they are called 'divided' from the people, as though on account of righteousness.] The Sadducees [deny the resurrection, saying that it was declared in Genesis (3:19): 'Thou art earth, and unto earth thou shalt go.'] [The Sadducees are interpreted 'the just.'

For they claim for themselves what they are not; they deny the resurrection of the body, and preach that the soul perishes together with the body. These receive only the five books of the Law, and reject the prophecies of the Prophets.] The Essenes say that he himself is the Christ who taught them all abstinence. [The Galilaeans say that Christ has come and taught them not to call Caesar 'lord,' nor to use his admonitions.] The Masbotheans say that he himself is the Christ who taught them to keep the Sabbath in every matter. The Genistae [presume, because they are of the stock of Abraham] [are so called because they boast to be of the stock of Abraham. For when the people of God had come into Babylon, very many, forsaking their own wives, clung to Babylonian women:

but certain others, content only with Israelite marriages, or born of such, when they had returned from Babylon, separated themselves from all the people and took to themselves this name of boasting.] The Meristae are so called because they divide (separent) the Scriptures, not believing all the Prophets, saying that they prophesied by different and various spirits. [For 'meris' in Greek (means 'a part').] The Samaritans [who were transported into the place of Israel—Israel having been led captive into Babylon—coming into the land of the region of Samaria, hold in part the custom of the Israelites, which they learned through a priest who was brought back, and in part that of the Gentiles, which they had in the land of their nativity.

For in their observances they are wholly separated from the Jews, whose superstition is doubtless known to all.] [The Samaritans are so called because they keep only the Law. For they do not receive the Prophets.] [The Herodians. This heresy arose in the times of the Savior. These magnified Herod, saying that he himself was the Christ.] The Hemerobaptists [who daily wash their bodies and their house and their furniture] [because daily they wash their garments and bodies.] V. ON THE HERESIES OF THE CHRISTIANS. Certain heretics also, who have withdrawn from the Church, are named from the name of their founders; but others from the causes which, choosing them, they established.

The Simonians are named from Simon, skilled in the discipline of magic, whom Peter cursed in the Acts of the Apostles, because he had wished to buy the grace of the Holy Spirit from the Apostles with money. These say that the creation is made not by God, but by a certain higher power. The Menandrians are named from Menander the magician, a disciple of Simon; who assert that the world was made not by God, but by angels. The Basilidians are called from Basilides, who among his other blasphemies denied that Jesus suffered. The Nicolaites are named from Nicolaus, a deacon of the church of Jerusalem, who was appointed by Peter together with Stephen and the rest;

who, on account of her beauty leaving his wife so that whoever wished might use her, such a custom turned into debauchery, so that marriages were exchanged with one another. These John reproves in the Apocalypse, saying (2:6): 'But this thou hast, that thou hatest the deeds of the Nicolaites.' The Gnostics wished so to name themselves on account of the excellence of their knowledge (scientia). They say that the soul is of the nature of God, and by their doctrines they fashion both a good God and an evil one. The Carpocratians are called from a certain Carpocrates, who said that Christ was only a man, and begotten of both sexes. The Cerinthians are named from a certain Cerinthus. These among other things observe circumcision; they preach that after the resurrection there will be a thousand years in the pleasure of the flesh.

Whence in Greek they are called 'Chiliasts,' in Latin 'Miliasts' (Millenarians). The Nazaraeans are so called who, while they confess Christ—who was called 'the Nazarene' from the village of Nazareth—to be the Son of God, nevertheless keep all things of the old Law. The Ophites are named from the serpent (coluber). For a serpent in Greek is called 'ophis.' For they worship the serpent, saying that it introduced the knowledge of virtue in paradise. The Valentinians are called from a certain Valentinus, a follower of Plato, who introduced 'aeons,' that is, certain ages, into the origin of God the Creator; he also asserted that Christ took nothing of a body from the Virgin, but passed through her as though through a pipe.

The Apellites, whose chief was Apelles, who, making the creator to be some glorious angel of a higher God, and affirming that God of the law of Israel to be the fiery one, said that Christ appeared not as God in truth, but as a man in phantasm. The Archontiaci are named from 'princes' (principes, archons), who defend that the whole universe which God founded is the work of archangels. The Adamiani are so called because they imitate the nakedness of Adam; whence they also pray naked, and naked the males and females come together among themselves. The Caiani are so named accordingly because they adore Cain. The Sethians took their name from the son of Adam who was called Seth, saying that he is the same as Christ.

The Melchisedechians are so called because they hold that Melchisedech, the priest of God, was not a man, but the power of God. The Angelici are so called because they worship angels. The Apostolici presumptuously took this name to themselves because, possessing nothing of their own, they by no means receive those who use anything in this world. The Cerdonians are named from a certain Cerdo, who asserts two contrary principles. The Marcionists are called from Marcion, a Stoic philosopher, who, following the doctrine of Cerdo, asserted one God to be good and another just, as it were two principles, of the Creator and of goodness. The Artotyrites are named from their offering (oblatio).

For they offer bread and cheese, saying that by the first men an offering was celebrated from the fruits of the earth and from the fruits of the sheep. The Aquarii are so called because they offer water alone in the cup of the sacrament. The Severians, who arose from Severus, do not drink wine; they do not receive the Old Testament or the resurrection. The Tatians are called from a certain Tatian, who were also called Encratites, because they abominate flesh (meat). The Alogii are called as it were 'without the Word'; for 'logos' in Greek means 'word.' For they do not believe God to be the Word, rejecting the Gospel of John and the Apocalypse. The province of Phrygia gave its name to the Cataphrygians, because they arose there. Their founders were Montanus, Prisca, and Maximilla.

These assert that the coming of the Holy Spirit was delivered not to the Apostles, but to themselves. The Cathari (Puritans) named themselves so on account of cleanness. For, boasting of their own merits, they deny to the penitent the pardon of sins; they condemn widows, if they should marry, as adulteresses; they proclaim themselves cleaner than the rest. Yet if they were willing to acknowledge their own name, they would call themselves 'worldly' (mundani) rather than 'clean' (mundi). The Paulians arose from Paul of Samosata, who said that Christ did not always exist, but took his beginning from Mary. The Hermogenians are called from a certain Hermogenes, who, introducing unbegotten matter, compared it to the unbegotten God, and asserted it to be the mother and goddess of the elements; whom the Apostle reproves as serving the elements.

The Manichaeans arose from a certain Persian who was called Manes. He introduced two natures and substances, that is, a good and an evil one, and asserted that souls flow forth from God as from some fountain. They reject the Old Testament; the New they receive in part. The Anthropomorphites are so called because, with rustic simplicity, they think that God has human members, which are written in the divine books; for 'anthropos' in Greek means in Latin 'man': not knowing the word of the Lord, who says (John 4:24): 'God is a Spirit.' For He is incorporeal, and is not distinguished by members, nor reckoned by any mass of body. The Heraclites arose from Heraclius their author. They receive only monks, they reject marriages, they do not believe that little children have the kingdom of heaven.

The Novatians arose from Novatus, a presbyter of the city of Rome, who, attempting to seize the priestly chair against Cornelius, established a heresy, unwilling to receive apostates, and rebaptizing the baptized. The Montani (Montanists) are so called as heretics because in the time of persecution they hid in the mountains; on which occasion they divided themselves from the body of the Catholic Church. The Ebionites are named from Ebion. These are half-Jews, and so hold the Gospel that they keep the Law carnally: against whom the Apostle is found writing to the Galatians. The Photinians are named from Photinus, bishop of Sirmium in Gallograecia, who, reviving the heresy of the Ebionites, asserted that Christ was conceived by Mary through Joseph by nuptial intercourse. The Aeriani are named from a certain Aerius.

These scorn to offer sacrifice for the dead. The Aetians are called from Aetius. The same are also the Eunomians, from a certain Eunomius, a dialectician, a disciple of Aetius, from whose name they became better known: asserting the Son to be unlike the Father, and the Holy Spirit unlike the Son. They say also that no sin is imputed to those remaining in the faith. The Origenians arose from Origen their author, saying that the Son cannot see the Father, nor the Holy Spirit the Son. They say also that souls sinned in the beginning of the world, and that, according to the diversity of their sins, they merited from the heavens down to the earth diverse bodies as it were chains, and that for this cause the world was made.

The Noetians are called from a certain Noetus, who said that Christ was the same as both the Father and the Holy Spirit, and they receive the Trinity itself as being in the names of offices, not in persons. Whence they are also called Patripassians, because they say that the Father suffered. The Sabellians are said to have sprouted from the same Noetus, whose disciple they report to have been Sabellius, from whose name they became especially known; whence too they were called Sabellians. These maintain one person of the Father and of the Son and of the Holy Spirit. The Arians arose from Arius, a presbyter of Alexandria, who, not acknowledging the Son to be co-eternal with the Father, asserted diverse substances in the Trinity, against that which the Lord says (John 10:30):

'I and the Father are one.' The Macedonians are called from Macedonius, bishop of Constantinople, denying the Holy Spirit to be God. The Apollinarists are called from Apollinaris, saying that Christ took only a body without a soul. The Antidicomarites are so called because they contradict the virginity of Mary, asserting that after Christ was born she had intercourse with her husband. The Metangismonites received such a name because 'angos' in Greek means 'vessel.' For they assert that the Son is in the Father just as a smaller vessel within a larger vessel. The Patricians are named from a certain Patricius, who say that the substance of human flesh was founded by the devil.

The Coluthians are named from a certain Coluthus, who say that God does not make evils, against that which is written (Isa. 45:7): 'I am God, creating evils.' The Florians, from Florinus, who, on the contrary, say that God created evilly, against that which is written (Gen. 1:31): 'God made all things good.' The Donatists are named from a certain Donatus, an African, who, coming from Numidia, deceived almost all of Africa by his persuasion, asserting the Son to be lesser than the Father, and the Holy Spirit lesser than the Son, and rebaptizing Catholics. The Bonosiaci are reported to have arisen from a certain bishop Bonosus, who assert Christ to be the adoptive, not the proper, Son of God. The Circumcellions are so called because they are rustics, whom they call 'Cotopitae,' holding the doctrine of the aforesaid heresy.

These, for love of martyrdom, kill themselves, so that, departing violently from this life, they may be named martyrs. The Priscillianists are called from Priscillian, who in Spain composed a doctrine mingled from the error of the Gnostics and Manichaeans. The Luciferians arose from Lucifer, bishop of Cagliari, who, condemning the Catholic bishops who under the persecution of Constantius had consented to the perfidy of the Arians, and afterward, being corrected, chose to return to the Catholic Church—whether for what they believed, or for what they had pretended to believe; whom the Catholic Church received into her maternal bosom, like Peter after the weeping of his denial.

But they, receiving this love of their mother proudly, and unwilling to receive them, withdrew from the communion of the Church, and with Lucifer himself, their author, who rose in the morning, they merited to fall. The Jovinianists are called from a certain Jovinian, a monk, asserting that there is no difference between married women and virgins, and no distinction between those who abstain and those who simply feast. The Elvidians are named from Elvidius, who say that after Christ was born Mary bore other sons by her husband Joseph. The Paternians arose from a certain Paternus, who suppose that the lower parts of the body were made by the devil. The Arabici are so named because they arose in Arabia, saying that the soul dies with the body, and that at the last both rise again.

The Tertullianists are called from Tertullian, a presbyter of the African province, of the city of Carthage, who preach that the soul is immortal but corporeal, and think that the souls of sinful men after death are turned into demons. The Tessarescaedecatitae are so called because they contend that Pascha (Easter) is to be observed on the fourteenth moon together with the Jews. For 'tessares' means 'four,' and 'deka' means 'ten.' The Nyctages are named from sleep, because they reject the vigils of the night, saying that it is superstition to violate the divine ordinances of Him who granted the night for rest. The Pelagians arose from Pelagius, a monk. These set free will before divine grace, saying that the will suffices for fulfilling the divine commands.

The Nestorians are named from Nestorius, bishop of Constantinople, who asserted the Blessed Virgin Mary to be the mother not of God, but only of a man, so as to make one person of the flesh and another of the Deity: nor did he believe in one Christ in the Word of God and in flesh, but preached separately and distinctly one Son of God and another Son of man. The Eutychians are called from Eutyches, an abbot of Constantinople, who denied that Christ, after the assumption of humanity, consisted of two natures, but asserted that only the divine nature was in Him. The Acephali are so called, that is, 'without a head,' whom the heretics follow. For no founder of theirs is found, from whom they arose.

These, the impugners of the three Chalcedonian chapters, deny the property of the two substances in Christ, and preach one nature in His person. The Theodosians and Gaianites are called from Theodosius and Gaianus, who in the times of the emperor Justinian were, by the choice of a perverse populace, ordained bishops in Alexandria on one and the same day. These, following the errors of Eutyches and Dioscorus, reject the Council of Chalcedon: they assert one nature in Christ out of two, which the Theodosians contend to be corruptible, the Gaianites incorruptible. The Agnoetae and Tritheites arose from the Theodosians;

of whom the Agnoetae are named from 'ignorance' (ignorantia), because to the perversity from which they arose they add this, that the divinity of Christ is ignorant of things to come, which are written concerning the last day and hour, not remembering the person of Christ speaking in Isaiah (63:4): 'The day of judgment is in my heart.' But the Tritheites are so called because, just as they hold three persons in the Trinity, so also they contend that there are three Gods, against that which is written (Deut. 6:4): 'Hear, O Israel; the Lord thy God is one God.' There are also other heresies without a founder and without names: of which some think God to be threefold; some say the divinity of Christ to be passible; some give a beginning of time to the nativity of Christ from the Father;

some do [not] believe that the liberation of men in the netherworld was accomplished by Christ's descent; some deny that the soul is the image of God; some suppose that souls are turned into demons and into any sort of animals; some dissent about the state of the world; some think there are innumerable worlds; some make water co-eternal with God; some walk with bare feet; some do not eat with men. These are the heresies which have arisen against the Catholic faith, and have been condemned beforehand both by the Apostles and by the holy Fathers or Councils: which, though divided among themselves in many errors and dissenting one from another, nevertheless conspire under a common name against the Church of God.

But whoever also understands Holy Scripture otherwise than the sense of the Holy Spirit demands, by whom it was written, although he has not withdrawn from the Church, may nevertheless be called a heretic. VI. ON THE PHILOSOPHERS OF THE GENTILES. Philosophers are called by a Greek name, who in Latin are interpreted 'lovers of wisdom.' For a philosopher is one who has knowledge of things divine and human, and holds every path of living well. The name of philosophers is said to have first arisen from Pythagoras.

For whereas formerly the ancient Greeks used rather boastfully to call themselves 'sophists,' that is, wise men or teachers of wisdom, he, being asked what he professed, answered with a modest name that he was a philosopher, that is, a lover of wisdom, since to profess oneself wise seemed most arrogant. Thus thereafter it pleased posterity that, however great the learning in matters pertaining to wisdom by which anyone might seem to excel, whether to himself or to others, he should be called nothing but a philosopher. Now the philosophers themselves are divided into a threefold kind: for they are either Physicists, or Ethicists, or Logicians. They are called 'Physicists' because they treat of natures; for nature indeed in Greek is called 'physis.' 'Ethicists,' because they dispute concerning morals.

For 'morals' among the Greeks are called 'ethe.' But the 'Logicians,' because in nature and in morals they add reason; for reason in Greek is called 'logos.' Now these too were divided in their sects, some having names from their founders, as the Platonists, Epicureans, Pythagoreans; others from the places of their assemblies and stations, as the Peripatetics, Stoics, Academics. The Platonists are named from Plato the philosopher. These assert God to be the creator of souls, and angels the creators of bodies; they say that souls return through many cycles of years into diverse bodies. The Stoics are named from a place; for there was a portico at Athens, which they called 'poikile stoa' (the painted porch), on which were painted the deeds of the wise and the histories of brave men.

In this portico the wise men philosophized, from which they were also called Stoics; for in Greek a portico is called 'stoa.' Zeno first established this sect. These deny that anyone is made blessed without virtue. They assert that every sin is uniform, saying: 'He will be as guilty who has stolen straw as he who has stolen gold; he who has killed a diver-bird as he who has killed a horse. For it is not the creature that makes the crime, but the mind.' These also say that the soul perishes with the body. They deny that continence is a virtue. They affect eternal glory, though they confess that they themselves are not eternal. The Academics are named from Plato's villa, the Academy of Athens, where the same Plato used to teach. These think all things uncertain;

but, just as it must be confessed that many things are uncertain and hidden, which God willed to exceed the understanding of man, so nevertheless there are very many things which can both be grasped by the senses and comprehended by reason. Arcesilaus the Cyrenaic philosopher devised this sect; whose follower was Democritus, who said that, as in a deep well, such that there is no bottom, so truth lies hidden in obscurity. The Peripatetics are named from 'walking about' (deambulatio), because Aristotle their founder was accustomed to dispute while walking about. These say that a certain particle of the soul is eternal, but that for the rest it is in great part mortal. The Cynics are named from the uncleanness of their shamelessness.

For against human modesty it was their custom to come together with their wives openly in public, judging it lawful and honorable to lie openly with a wife, because marriage is lawful, publicly proclaiming that it should be done, like dogs in the streets or squares. Whence also from dogs, whose life they imitated, they drew their very name and appellation. The Epicureans are called from a certain Epicurus, a philosopher and lover of vanity, not of wisdom, whom even the philosophers themselves named 'a pig,' as one wallowing in carnal filth, asserting the pleasure of the body to be the highest good; who also said that the world is arranged or governed by no divine providence.