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拉丁文原文．35 節．部分字詞可點開查義．本章太長已分段，此段為 6:1–6:35（全章共 165 節）

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6:1
LIBER PRIMUS. GESTA EPISCOPORUM AQUILEIÆ ADVERSUM HÆRETICOS ARIANOS. 485 Syagrio ct Eucherio vv. cc. coss., III nonas Septembris, Aquileiæ in Ecclesia considentibus epi­ scopi, Aquilelensium civitatis Valeriano, Ambrosio, Eusebio, Limenio, Anemio, Sabino, Abundantio, Arlemio, Constanlio, Justo, Philastro, Constantio, Theodoro, Almachio, Domnino, Amantio, Maximo, Felice, Bassiano, Num:dio, Januario, Proculo, He­ t odoro, Jovino, Felice, Exsuperantio, Diogene, Maximo, Macedonio, Cassiano, Marcello. et Eustathio, episcopis. Ambrosius episcopus dixit : Diu citra acta tractavi­ mos.
第一卷 阿奎萊亞眾主教駁斥亞流派異端者的會議記錄。在最尊貴的敘亞格利烏斯與歐凱里烏斯任執政官之年，九月初三日（九月三日），眾主教在阿奎萊亞教會中聚集議事，與會的有阿奎萊亞城的瓦勒里安努斯，以及眾主教安波羅修、優西比烏、利墨尼烏斯、阿涅米烏斯、撒比努斯、阿本丹提烏斯、阿爾特米烏斯、君士坦提烏斯、優斯圖斯、菲拉斯特里烏斯、君士坦提烏斯、特奧多魯斯、阿爾馬基烏斯、多姆尼努斯、阿曼提烏斯、馬克西穆斯、菲利克斯、巴西安努斯、努米迪烏斯、雅努阿里烏斯、普羅庫盧斯、赫利奧多魯斯、約維努斯、菲利克斯、艾克蘇佩蘭提烏斯、狄奧根尼斯、馬克西穆斯、馬其頓尼烏斯、卡西阿努斯、馬爾凱盧斯與優斯塔提烏斯。安波羅修主教說：我們已在正式記錄之外討論了許久。
BOOK ONE. THE ACTS OF THE BISHOPS AT AQUILEIA AGAINST THE ARIAN HERETICS. In the consulship of the most noble Syagrius and Eucherius, on the third day before the Nones of September, while the bishops were sitting in council in the church at Aquileia, with Valerianus of the city of Aquileia, and the bishops Ambrose, Eusebius, Limenius, Anemius, Sabinus, Abundantius, Artemius, Constantius, Justus, Philastrius, Constantius, Theodorus, Almachius, Domninus, Amantius, Maximus, Felix, Bassianus, Numidius, Januarius, Proculus, Heliodorus, Jovinus, Felix, Exuperantius, Diogenes, Maximus, Macedonius, Cassianus, Marcellus, and Eustathius being present: Bishop Ambrose said: We have long debated this matter apart from the formal acts.
6:2
Et quoniam tanta sacrilegia a Patre Palladii et Secundiani nostris auribus ingeruntur, ut difficile quisquam credat tam aperte eos blaspbemare po­ tuisse : vel ne qua ipsi calliditate dicta sua postea negare conentur, licet de tantorum sacerdotum te­ stificatione dubitari non queat: tamen quoniam om­ nibus episcopis placet, fiant acta, ut unusquisque professionem suam postea negare non possit. Quid igitur vobis, sancti viri, placeat declarandum est. Omnes episcopi dixerunt : Placet. 486 Ambrosius episcopus dixit : Disceptationes nosiræ ei re firmandae sunt scripto imperiali, ut allegentur. Sabinianus diaconus recitavit :
既然帕拉迪烏斯與塞昆迪安努斯之師父的種種褻瀆之言已傳入我們耳中，以致人難以相信他們竟能如此公然褻瀆：為免他們日後用任何詭計試圖否認自己的話（雖因眾多教士的見證，此事斷無可疑）：然而既是眾主教所願，便當作成記錄，使無人日後能否認自己的承認。所以，諸位聖者，當宣明你們的意願。眾主教都說：我們願意。安波羅修主教說：我們的辯論當以皇帝的敕令予以確認，好作引證。執事撒比尼安努斯宣讀如下：
And since such great blasphemies of the father of Palladius and Secundianus are brought to our ears, that it is hard for anyone to believe they could blaspheme so openly: lest by any craftiness they should afterwards attempt to deny their own words, although there can be no doubt because of the testimony of so many priests: nevertheless, since it is the pleasure of all the bishops, let acts be drawn up, so that no one may afterwards be able to deny his own profession. What therefore is your pleasure, holy men, must be declared. All the bishops said: It is our pleasure. Bishop Ambrose said: Our disputes are to be confirmed by the imperial decree, that it may be cited. Sabinianus the deacon read it out:
6:3
Ambigua dogmatum reverentia ne dissideant sa­ eerdotes, quam primum experiri cupientes, conve- mire in Aquileiensium civitalem, ex diœcesi meritis cicellentiæ tuæ creditam , episcopos jusseramus. Neque enim controversiæ dubiae sententiæ rectius poterant expediri, quam si obortæ altercationis in­ lerpretes ipsos constituissemus antistites; ut videli­ cet a quibus proficiscuntur instituta doctrinæ, ab cis- Jem discordis erudilionis repugnantiæ solverentur. Neque sane nunc aliter jubemus ac jussimus; non univertentes præcepti tenorem, sed superfluam con- venarum copiam recolentes.
為免眾教士在對教義的敬畏上因疑惑而生紛爭，我們既盼望儘速試斷此事，便已命令眾主教從託付閣下德望之教區聚集到阿奎萊亞城。因為爭議中疑難的判斷，再沒有比這更恰當的解決之道：即由我們指派那些確立教義之人——亦即那爭執的詮釋者——為裁斷者，好叫教義的確立既出於他們，那不和教導之間的牴觸也由他們解決。如今我們所命的，與先前所命無異；並非偏離我們敕令的旨意，只是顧念前來與會之人若過多便屬多餘。
Lest the priests, doubtful in their reverence for doctrines, should be at variance, We had ordered the bishops, desiring as soon as possible to make trial, to assemble in the city of Aquileia from the diocese entrusted to the merits of your Excellency. For matters of doubtful judgment in controversy could be settled in no more fitting way than if We should appoint as interpreters the very bishops from whom arise the established teachings of doctrine, so that by the same men the contradictions of discordant teaching might be resolved. Nor indeed do We now order otherwise than We have ordered; not departing from the tenor of Our precept, but considering that a superfluous multitude of those assembling is unnecessary.
6:4
Nam quod Ambrosius, et vitæ merito et Dei dignatione conspicuus cpisco­ pus Mediolanensium civitatis, ibi muliitudinem non opus esse suggerit, ubi veritas non laboraret in plu­ ribus, si locata esset in paucis : seque eorum qui contra astarent assertionibus, et sacerdotes vicina­ rum ex Italia civitatum, satis abandeque sufficere posse suggerit, abstinendum venerabilium virorum fatigatione censuimus : ne quis vel maturo ævo gra­ vis, vel corporali debilitate confectus, vel laudabili paupertate mediocris, insuetas repetat terras, et re­ liqua. Ambrosius episcopus dixit : Ecce quod Cbristianus constituit imperalor. Noluri injuriam facere sacerdo­ tibus : ipsos interpretes constituit episcopos.
既然米蘭城的主教安波羅修——他無論在生平的德行上、抑或在蒙神眷顧上都甚為顯赫——提議說：真理若立於少數人中而不在多數人中受累，那裡便不需眾多人；又提議說他自己連同那些起來反對者的辯詞，以及意大利鄰近各城的教士，已綽綽有餘：我們便判定當免去諸尊者跋涉之勞，免得有年高體弱、或為身體軟弱所累、或雖貧寒卻可稱許者，跋涉至不慣之地等等。安波羅修主教說：看哪，這位基督徒皇帝所頒佈的旨意。他不願加害於眾教士：他指派了眾主教自己作裁斷者。
For inasmuch as Ambrose, the bishop of the city of Milan, conspicuous both for the merit of his life and for God's favour, suggests that a multitude is not needed there where the truth would not labour among many, if it were established among few; and that he, together with the assertions of those who would stand against them, and the priests of the neighbouring cities of Italy, can amply and abundantly suffice: We have judged that the venerable men should be spared the fatigue, lest any one heavy with mature age, or worn out by bodily weakness, or of modest and praiseworthy poverty, should travel to unaccustomed lands, and so forth. Bishop Ambrose said: Behold what the Christian emperor has decreed. He has been unwilling to do injury to the priests: he has appointed the bishops themselves as interpreters.
6:5
Ac per hoc, quoniam in sacerdotali concilio consedimus, re­ sponde ad ea quae tibi proponuntur. Arii epistola lecta est: etiam nunc recitabitur, si tibi videtur. A principio habet blasphemias, solum Patrem æternum dixit. Si tibi videtur quod Dei Filius sempiternus non sit , hoc ipsum quemadmodum vis astrue : si damnandum putas, damna Evangelium. Præsens est ct Aposlolus, omnes Scripturæ præsto sunt, unde vis astrue, si putas non esse Dei Filium sempiter­ num. Palladius dixit. Vestro studio factum est, sicut in­ dicat lectio sacræ a vobis prolatæ, ut non esset gene- rale et plenum concilium. Absentibus consacerdoti­ bus nostris nos 487 respon.lcre non possumus. Ambrosius episcopus dixit :
既是如此，因我們同坐在教士的會議中，你就當回答向你所提出的問題。亞流的書信已宣讀過：若你覺得合宜，現在還可再讀一遍。它從一開頭就含有褻瀆之言：他說惟有父是永恆的。你若覺得神的兒子不是永遠的，就隨你怎樣去證明它；你若認為這當被定罪，那就定福音的罪罷。使徒書信也在此，眾經文都在手邊；你若認為神的兒子不是永遠的，就隨你從哪裡去證明。帕拉迪烏斯說：正如你所提出宣讀的那聖諭所示，這是因你們的熱衷所致，使得並無一個普遍而完全的會議。我們的同教士既不在場，我們便無法作答。安波羅修主教說：
And by this, since we sit in a council of priests, answer to those things which are put to you. The letter of Arius has been read: even now it shall be read again, if it seem good to you. From its very beginning it contains blasphemies: he has said that the Father alone is eternal. If it seem to you that the Son of God is not everlasting, prove this very thing however you wish: if you think it ought to be condemned, condemn the Gospel. The Apostle too is present, all the Scriptures are at hand; prove it from whatever you wish, if you think the Son of God is not everlasting. Palladius said: It has come about by your zeal, as the reading of the sacred letter brought forward by you indicates, that there was no general and full council. Our fellow-priests being absent, we cannot answer. Bishop Ambrose said:
6:6
Qui sunt consortes vestri ? Palladius dixit : Orientales episcopi. Ambrosius episcopus dixit : Interim quia superiori­ bus temporibus concilium sic factum cst, ut Orien­ tales in Orientis partibus constituti haberent conci­ lium, Occidentales in Occidente , nos in Occideatis- partibus constituti convenimus ad Aquileiensium ci­ vitatem juxta imperatoris præceptum. Denique etiam praefectus Italiæ litteras dedit, ut si vellent conve­ nire, in potestate haberent. Sed quia fcierunt con­ suetudinem hujusmodi, ut in Oriente Orientalium esset concilium, intra Occidentem Occidentalium, ideo putaverunt non esse veniendum. Palladius dixit: Imperator noster Gratianus jussit Orientales venire.
你的同伴是誰？帕拉迪烏斯說：東方的眾主教。安波羅修主教說：然而，既然從前的會議是這樣安排的，叫設於東方境內的東方人召開一個會議，西方人在西方召開另一個，我們既設於西方境內，便照皇帝的命令聚集到阿奎萊亞城。此外，意大利的長官也頒下文書，叫他們若願意前來，便可隨意。但既然他們已成了這樣的慣例，叫東方有東方人的會議，西方境內有西方人的會議，因此他們便以為不必前來。帕拉迪烏斯說：我們的皇帝格拉提安曾命東方人前來。
Who are your associates? Palladius said: The Eastern bishops. Bishop Ambrose said: Meanwhile, since in former times the council was so arranged that the Easterners, established in the parts of the East, should hold a council, and the Westerners in the West, we, established in the parts of the West, have come together to the city of Aquileia according to the emperor's command. Moreover, the prefect of Italy also issued letters, that if they wished to assemble, it should be in their power. But since they have made a custom of this kind, that in the East there should be a council of the Easterners, and within the West one of the Westerners, therefore they thought they need not come. Palladius said: Our emperor Gratian ordered the Easterners to come.
6:7
Negas tu juss sse eum? Ipse impe­ rator nobis dixit se Orientales jussisse venire. Ambrosius episcopus dixit : Utique jussit, qui non prohibuit huc venire. Palladius dixit: Sed ne venirent tua petitio fecit: sub spedie falsæ voluntatis hoc impetrasti, et distu­ listi concilium. Ambrosius episcopus dixit : Non opus est evagari diutius; responde nanc. Bene dixit Arius solum æ­ ternum Patrem? et secundum Scripturas hoc dixit, an non? Palladius dixit: Non tibi respondeo. Constantius episcopus dixit: Non respondes , qui tandiu blasphemasti ? Eusebius episcopus dixit: Sed debebis simpliciter fidei tuæ prodere libertatem.
你否認他下過命令麼？皇帝親自告訴我們，他曾命東方人前來。安波羅修主教說：他既未禁止他們來此，那的確是命令他們來了。帕拉迪烏斯說：但你的請願才使他們不得前來：你藉著一種虛假意願的外貌取得此事，並延擱了會議。安波羅修主教說：不必再多周旋；現在就回答。亞流說惟有父是永恆的，這話對麼？他這話是否合乎眾經文？帕拉迪烏斯說：我不回答你。君士坦提烏斯主教說：你褻瀆了這麼久，如今卻不回答麼？優西比烏主教說：你總當坦然說出你信仰的自由表白。
Do you deny that he ordered it? The emperor himself told us that he had ordered the Easterners to come. Bishop Ambrose said: To be sure he ordered it, in that he did not forbid them to come here. Palladius said: But your petition brought it about that they should not come: under the appearance of a false willingness you obtained this, and you put off the council. Bishop Ambrose said: There is no need to wander further; answer now. Did Arius say well that the Father alone is eternal? And did he say this according to the Scriptures, or not? Palladius said: I do not answer you. Bishop Constantius said: Do you not answer, you who have blasphemed for so long? Bishop Eusebius said: But you ought simply to give forth the freedom of your faith.
6:8
Si a te genlilis exige­ ret qucmadmodum in Christum crederes, confiteri erubescere non deberes. Sabinus episcopus dixit : Tu petisti ut respondere­ mus hodic ex voluntate tua, et urgente te convenimus, et non exspectavimus reliquos fratres qui poterant venire. Proinde non tibi liberum est evagari. Chri­ stum dicis esse creatum ? aut sempiternum dicis esse Filium Dei? Palladius dixit : Dixi tibi ? Nos ideo scripsimus vobis ut veniremus ct convinceremus quod non recto fccissetis subrepere imperatori. Ambrosius episcopus dixit: Legatur epistola Palla­ dii, utrum nobis hoc mandaverit: et docebitur quod etiam nunc fallit. Palladius dixit: Legatur plane. Episcopi dixerunt:
若有一個外邦人問你怎樣信基督，你也不該以承認為恥。撒比努斯主教說：你要求我們今日照你的意願作答，我們在你的催促下聚集，並未等候其餘本可前來的弟兄。所以你不可隨意周旋。你說基督是受造的麼？還是你說神的兒子是永遠的？帕拉迪烏斯說：我這樣對你說過麼？我們寫信給你們，乃是為要前來，證明你們誤導皇帝乃是行得不正。安波羅修主教說：把帕拉迪烏斯的書信讀出來，看他是否如此囑咐我們：就必顯明他如今仍在欺瞞。帕拉迪烏斯說：當然讀罷。眾主教說：
If a pagan were to demand of you how you believe in Christ, you ought not to be ashamed to confess it. Bishop Sabinus said: You demanded that we should answer today according to your wish, and at your urging we assembled, and did not wait for the rest of the brethren who could have come. Therefore you are not free to wander. Do you say that Christ was created? Or do you say that the Son of God is everlasting? Palladius said: Did I say so to you? We wrote to you for this reason, that we might come and prove that you had not rightly acted in misleading the emperor. Bishop Ambrose said: Let the letter of Palladius be read, whether he commanded us this: and it will be shown that even now he deceives. Palladius said: Let it be read by all means. The bishops said:
6:9
Imperatur 488 cura esset prae­ sens Sirmio, tu illum interpellasti, an ipse te compu­ lit ? Et addidit: Quid ad ista respondes ? Palladius dixit: Dixit mihi, Vade. Diximus, Orien­ tales conventi sunt? Ait, Conventi sunt. Nunquid si Orientales non fuissent conventi, nunquid nos con- venissemus? Ambrosius episcopus dixit: Sequestrata sit causa Orientalium, sententiam tuam hodie quæro. Arii tibi epistola lecta est. Soles te Arianum negare. Aut da­ mna hodie Arium, aut defende. Palladius dixit: Non est auctoritatis tuæ at hoc a me quæras. Eusebius episcopus dixit: Non credimus religiosum imperatorem aliud dixisse quam scripsit. Episcopos jussit convenire:
皇帝在西爾米烏姆時，是你去求他的，還是他親自強逼你的？他又加上一句：你對這些事如何回答？帕拉迪烏斯說：他對我說，去罷。我們說，東方人召集了麼？他說，已召集了。誠然，東方人若未召集，難道我們會聚集麼？安波羅修主教說：把東方人的事擱在一旁；我今日要問你自己的看法。亞流的書信已向你宣讀。你向來否認自己是亞流派。你今日要麼定亞流的罪，要麼為他辯護。帕拉迪烏斯說：你無權向我索求此事。優西比烏主教說：我們不信這位虔敬的皇帝會說與他所寫不同的話。他命眾主教聚集：
When the emperor was present at Sirmium, did you appeal to him, or did he himself compel you? And he added: What do you answer to these things? Palladius said: He said to me, Go. We said, Have the Easterners been convened? He said, They have been convened. Surely, if the Easterners had not been convened, would we have assembled? Bishop Ambrose said: Let the cause of the Easterners be set aside; today I seek your own opinion. The letter of Arius has been read to you. You are accustomed to deny that you are an Arian. Either condemn Arius today, or defend him. Palladius said: It is not within your authority to demand this of me. Bishop Eusebius said: We do not believe that the religious emperor said anything other than he wrote. He ordered the bishops to assemble:
6:10
non potuit tibi soli contra rescri­ ptum suum dicere ut sine Orientalibus causa minime dicerctur. Palladius dixit: Si Itali soli jussi sunt convenirc ? Evagrius presbyter legatus dixit : Ut ante quatuor dies, et ante biduum responderet se adfuturum. Quid ergo exspectabas ? Ut dicis Orientalium consortium tuorum sententiam exspectandam, sic debuisti man­ dare, non promittere conflictum. Palladius dixit: Quia quasi ad concilium plenum veneram, vidi non convenisse consortes meos: ut convenirem et dicerem, secundum jussionem ege­ ritis in praejudicium futuri concilii. Ambrosius episcopus dicit : Ut hodie resideremuS, ipse exegisti.
他不可能單獨對你說（違背他自己的批示），叫此案非有東方人在場便絕不審理。帕拉迪烏斯說：難道單命意大利人聚集麼？長老兼使節埃瓦格里烏斯說：既然四日前、兩日前你都答應要出席，那你為何還等候呢？你既說當等候你東方同伴的意見，就該如此通知，而非答應辯論。帕拉迪烏斯說：因我曾以為是來赴一個完全的會議，卻見我的同伴未曾聚集：故我要查明並聲明，你們是按命令行事，損害了將來的會議。安波羅修主教說：今日聚會議事，乃是你自己所要求的。
he could not have said to you alone, against his own rescript, that the case should by no means be tried without the Easterners. Palladius said: Were the Italians alone ordered to assemble? Evagrius the presbyter and legate said: Seeing that four days before, and two days before, you answered that you would be present, why then did you wait? As you say that the agreement of your Eastern associates was to be awaited, so you ought to have given notice, not promised a contest. Palladius said: Because I had come as if to a full council, I saw that my associates had not assembled: so that I might gather and declare that you had acted by command to the prejudice of the future council. Bishop Ambrose said: That we should sit today, you yourself demanded.
6:11
Denique etiam hodie tu ipse dixisti, quia Christiani ad Christianos venimus. Christianos nos probasti. Promisisti te conflictaturum, promisisti te allaturum esse rationem. Libenter itaque accepi­ mus præfationem tuam. Optavimus ut quasi Chri­ stian is venires. Obtuli tibi epistolam Arii, quam scripsit Arius, de cujns nomine dicitis vos frequenter injuriam sustinerc. Dicitis quod Arium non sequa­ mini. Hodie aperta debet esset sententia. Aut con­ dernna illum, aut astrue quibus vis lectionibus. Et addidit : Ergo, juxta epistolam Arii, Christus Dei Filius non est sempiternus ? Palladius dixit: Nosdiximus probaturos nos Chri­ stianos, sed in concilio pleno.
總之，甚至今日你自己也說，我們基督徒乃是來到基督徒這裡。你已證明我們是基督徒。你應許要辯論，應許要提出論據。所以我們欣然接受了你的開場白。我們盼望你能像來到基督徒這裡一樣前來。我已將亞流的書信遞給你，就是亞流所寫的，你說你常因他的名字而受辱。你說你不跟從亞流。今日當把意見說明白。你要麼定他的罪，要麼隨你從哪些經文去證明。他又加上一句：那麼，照亞流的書信，基督這位神的兒子不是永遠的麼？帕拉迪烏斯說：我們說過要證明自己是基督徒，但須在一個完全的會議中。
In short, even today you yourself said that we Christians have come to Christians. You have proved us Christians. You promised that you would contend, you promised that you would bring forward reasoning. Gladly therefore have we accepted your preface. We desired that you might come as it were to Christians. I have offered you the letter of Arius, which Arius wrote, by whose name you say you frequently suffer reproach. You say that you do not follow Arius. Today the opinion ought to be made plain. Either condemn him, or prove it from whatever passages you wish. And he added: Therefore, according to the letter of Arius, is Christ the Son of God not everlasting? Palladius said: We said that we would prove ourselves Christians, but in a full council.
6:12
Non vobis responde­ mus omnino, in præjudicium concilii futuri. Eusebius episcopus dixit : Sine calliditate fidei tuæ 489 professionem debes exponere. Palladius dixit: Et quid concilio reservamus? Ambrosius episcopus dixit: Omni ore condemnatio facta est in eum qui negaret Dei Filium sempiter­ num. Ncgavit Arius, hunc sequitur Palladius, qui non vult condemnare Arium. Itaque utrum hujus probanda sententia sit, consideratc : et utrum secundum Scri­ pturas dicat, aut contra Scripturas, intelligere liquet. Lectum est enim : Sempiterna virtus Dei atque divini­ tas. Dci virtus Christus est. Si igitur sempiterna Dci virtus est, sempiternus utique Christus est, quia Chri­ stus est Dei virtus.
我們絕不回答你，以免損害將來的會議。優西比烏主教說：你當毫無詭詐地陳明你信仰的承認。帕拉迪烏斯說：那麼我們還給會議留下甚麼呢？安波羅修主教說：眾口一聲，已對那否認神的兒子是永遠之人宣告了定罪。亞流否認了，帕拉迪烏斯跟從他，因他不肯定亞流的罪。所以你們要思量他的意見是否當被認可：他所說的是合乎眾經文還是違背眾經文，明顯易見。因經上已讀過：神永恆的大能和他的神性（羅一20）。神的大能就是基督。所以神的大能既是永恆的，基督也必定是永恆的，因為基督就是神的大能。
We do not answer you at all, to the prejudice of the future council. Bishop Eusebius said: Without craftiness you ought to set forth the profession of your faith. Palladius said: And what then do we reserve for the council? Bishop Ambrose said: With one voice condemnation has been pronounced upon him who would deny that the Son of God is everlasting. Arius denied it; Palladius follows him, who is unwilling to condemn Arius. Therefore consider whether his opinion is to be approved: and whether he speaks according to the Scriptures, or against the Scriptures, it is plain to understand. For it has been read: The eternal power of God and his divinity (Romans 1:20). The power of God is Christ. If therefore the power of God is eternal, then surely Christ is eternal, since Christ is the power of God.
6:13
Eusebius episcopus dixit : Hæc fides nostra est, hæc intelligentia catholica. Qui hæc non dixerit, anathema. Omnes episcopi dixerunt: Anathema. Eusebius episcopus dixit: Specialiter dicit solum Patrem sempiternum, et Filium aliquando coepisse? Palladius dixit : Arium nec vidi, nec scio qui sit. Eusebius episcopus dixit: Arii blasphemia prolata, in qua negat Filium Dei sempiternum. Hanc perfi­ diam damnas cum auctore, aut asseris? Palladius dixit: Ubi aucto'itas pleni concilii non est, non dico. Ambrosius episcopus dixit : Dubitas damnare post divina judicia, cum crepuerit medius? Et addidit: Dicant enim sancti viri legati Gallorum. Constantius episcopus et legatus Gallorum dixit:
優西比烏主教說：這就是我們的信仰，這就是大公的悟解。凡不如此說的，當受咒詛。眾主教都說：受咒詛。優西比烏主教說：他是否明說惟有父是永遠的，而子在某時才有開端？帕拉迪烏斯說：我既未見過亞流，也不知他是誰。優西比烏主教說：亞流的褻瀆已提出來了，他在其中否認神的兒子是永遠的。這背信之言，你是連同其作者一併定罪，還是加以主張？帕拉迪烏斯說：凡無完全會議之權柄處，我便不發言。安波羅修主教說：在神的審判之後，當他已當眾敗露之時，你還遲疑去定罪麼？他又加上一句：請眾聖者，即高盧的使節們發言。高盧的使節君士坦提烏斯主教說：
Bishop Eusebius said: This is our faith, this is the catholic understanding. Whoever shall not say these things, let him be anathema. All the bishops said: Anathema. Bishop Eusebius said: Does he expressly say that the Father alone is everlasting, and that the Son at some time had a beginning? Palladius said: I have neither seen Arius, nor do I know who he is. Bishop Eusebius said: The blasphemy of Arius has been brought forward, in which he denies that the Son of God is everlasting. This perfidy do you condemn together with its author, or do you assert it? Palladius said: Where there is not the authority of a full council, I do not speak. Bishop Ambrose said: Do you hesitate to condemn it after the divine judgments, when he has burst in the midst? And he added: Let the holy men, the legates of the Gauls, speak. Bishop Constantius, legate of the Gauls, said:
6:14
Hanc impietatem ejus hominis,et semper damna vimus, et nunc damnamus non solum Arium, sed et quicun­ quc Filium Dei non dixerit sempiternum. Ambrosius episcopus dixit: Quid etiam dicit domi­ nus meus Justus ? Justus episcopus cl legatus Gallorum dixit: Qui Fi- lium Dei coæternum cum Patre non confitetur, ana­ thema habeatur. Omnes episcopi dixerunt: Anathema. Ambrosius episcopus dixit : Dicant etiam Afrorum legati, qui omnium civium huc attulere sententias. Felix episcopus et legatus dixit:
那人的這種不敬，我們向來都定其罪，如今也定其罪，不僅定亞流的罪，也定凡不肯說神的兒子是永遠之人的罪。安波羅修主教說：我主優斯圖斯又有何說？高盧的使節優斯圖斯主教說：凡不承認神的兒子與父同永恆的，當被視為受咒詛。眾主教都說：受咒詛。安波羅修主教說：請非洲的使節們也發言，他們已將其全體同胞的意見帶到此處。使節菲利克斯主教說：
This impiety of that man we have both always condemned, and now condemn, not only Arius, but also whosoever shall not say that the Son of God is everlasting. Bishop Ambrose said: What also says my lord Justus? Justus, bishop and legate of the Gauls, said: Whoever does not confess the Son of God to be coeternal with the Father, let him be held anathema. All the bishops said: Anathema. Bishop Ambrose said: Let the legates of the Africans also speak, who have brought hither the opinions of all their fellow-citizens. Felix, bishop and legate, said:
6:15
Si qui Filium Dei negaverit sempiternum, et coæternum negaverit, non solus ego legatus totius Africanæ provinciae damno, sed et cunctus chorus sacerdotalis qui ad hunc cætum sanctissimum me misit, etiam ipse ante damnavit. Anemius episcopus dixit: Caput Illyrici, non 490 nisi civitas est Sirmiensis. Ego igitur episcopus illius civitatis sum. Eum qui non confitetur Filium Dei æternum et coæternum Patri, quod est sempiter- num, anathema dico; sed etiam iis qui idem non confitentur. Ambrosius episcopus dixit : Audite sequentia. Et recitatum est : 'f Solum æternurn, solum sine initio, solum verum, solum immortalitatem habentem. » Ambrosius episcopus dixit :
凡否認神的兒子是永遠的、否認他與父同永恆的，不僅我這全非洲省的使節定他的罪，連那差我來到這至聖會議的全體教士團也都已預先定了他的罪。阿涅米烏斯主教說：伊利里庫姆的首府不是別的，正是西爾米烏姆城。所以我就是那城的主教。凡不承認神的兒子與父同為永恆並同永恆者——即永遠者——我宣告其受咒詛；對那些不承認此事的人，也照樣宣告。安波羅修主教說：請聽下文。於是宣讀道：「惟有父是永恆的，惟有他無始，惟有他真實，惟有他擁有不朽。」安波羅修主教說：
If anyone shall deny that the Son of God is everlasting, and shall deny that he is coeternal, not only I, the legate of all the African province, condemn him, but also the whole choir of priests which sent me to this most holy assembly has likewise condemned him beforehand. Bishop Anemius said: The capital of Illyricum is none other than the city of Sirmium. I therefore am the bishop of that city. Whoever does not confess the Son of God to be eternal and coeternal with the Father, which is to be everlasting, I declare anathema; and likewise upon those who do not confess the same. Bishop Ambrose said: Hear what follows. And it was read: 'The Father alone eternal, alone without beginning, alone true, alone having immortality.' Bishop Ambrose said:
6:16
Et in hoc damna eum, qui negat Filium Deum verum. Cum enim ipse sit veritas, quemadmodum non est Deus verus? Et ad­ didit Quid Quid ad hoc? Palladius dixit: Filium verum qui non dicat? Ambrosius episcopus dixit: Arius negavit. Palladius dixit: Cum Apostolus dicat, Christum super omnia Deum, potest aliquis negare verum Fi­ lium Dei? Ambrosius episcopus dixit: Ut scias quam simpli- citer verius a nobi requiratur, ecce dico ego ut dicis, sed semiplenum babeo : cum enim ita dicis, videris negare Deum verum : si autem simpliciter confiteris verum Deum Filium Dei, eo ordine astrue quo ipse propono. Palladius dixit: Ego secundum Scripturas tibi lo­ quor, verum Falium Dei Dominum dico.
在這事上你也當定他的罪，就是那否認子是真神之人。因子既自己就是真理，怎能不是真神呢？他又加上一句：你對此有何說？帕拉迪烏斯說：誰不說子是真實的呢？安波羅修主教說：亞流否認了。帕拉迪烏斯說：使徒既說基督是在萬有之上的神（羅九5），誰還能否認他是神真實的兒子呢？安波羅修主教說：好叫你知道你向我們索求那更真實的承認何等單純，看哪，我照你所說的說，但我認為這只是半全的：因你既如此說，似乎否認了真神；但你若單純承認神的兒子是真神，就照我自己所提出的次序去證明。帕拉迪烏斯說：我照眾經文對你說：我說主是神真實的兒子。
In this too condemn him, who denies that the Son is true God. For since he himself is the truth, how is he not true God? And he added: What say you to this? Palladius said: Who does not say that the Son is true? Bishop Ambrose said: Arius denied it. Palladius said: Since the Apostle says that Christ is God over all (Romans 9:5), can anyone deny that he is the true Son of God? Bishop Ambrose said: That you may know how simply the more truthful confession is required of us by you, behold, I say as you say, but I hold it as only half-complete: for when you so speak, you seem to deny true God: but if you simply confess the Son of God to be true God, prove it in the order in which I myself propose. Palladius said: I speak to you according to the Scriptures: I say the Lord is the true Son of God.
6:17
Ambrosius episcopus dixit: Verum Dominum dicis Filium Dei? Palladius dixit : Cum verum Filium dicam, quid amplius ? Ambrosius episcopus dixit: Non quæro tantum­ modo ut verum Filium dicas, sed ut verum Dominum Dei Filium dicas. Eusebius episcopus dixit: Chrislus Deus verus est, secundum omnium fidem, et catholicam prorcs­ sionem ? Palladius dixit: V crus Filius Dei est. Eusebius episcopus dixit: Nam et nos per adoptio­ nem filii sumus, ille secundum proprietatem genera­ tionis divinae. Et addidit : Confiteris ergo verum Fi­ lium Dei Dominum verum esse, secundum divinita­ tem et proprietatem? Palladius dixit : Yerum Dei Filium unigenitum dico. Eusebius episcopus dtxit :
安波羅修主教說：你說神的兒子是真實的主麼？帕拉迪烏斯說：我既說他是真實的兒子，還要怎樣？安波羅修主教說：我不單要你說他是真實的兒子，更要你說神的兒子是真實的主。優西比烏主教說：照眾人的信仰和大公的承認，基督是真神麼？帕拉迪烏斯說：他是神真實的兒子。優西比烏主教說：我們也是因收養而成為兒子，他卻是按神聖生育之本性而為子。他又加上一句：那麼你是否承認神真實的兒子，按其神性與本性，乃是真實的主？帕拉迪烏斯說：我說他是神真實的獨生子。優西比烏主教說：
Bishop Ambrose said: Do you say the Son of God is true Lord? Palladius said: Since I say he is the true Son, what more? Bishop Ambrose said: I do not ask merely that you say he is the true Son, but that you say the Son of God is true Lord. Bishop Eusebius said: Is Christ true God, according to the faith of all and the catholic profession? Palladius said: He is the true Son of God. Bishop Eusebius said: For we too are sons by adoption, but he is so according to the property of his divine generation. And he added: Do you then confess that the true Son of God is true Lord, according to his divinity and property? Palladius said: I say he is the true only-begotten Son of God. Bishop Eusebius said:
6:18
Hoc ergo putas contra Scripturas, si Christus Deus verus esse dicatur? Cumque Palladius reticeret, Ambrosius episcopus dixit : Solum verum Filium Dei qui dicit, ct non vult dicere Dominum verum, videtur negare. Hoc igitur ordine confiteatur (si tamen confitetur) 491 Palla­ dius, et dicai utrum Dominum Dei Filium dicat? Palladius dixit: Cum dicat Filius: < Ut cognoscant te solum verum Dominum, et quem misisti Jesum Chri­ stum (Joan. XVII, 3),» cum affectu an veritate? Ambrosius episcopus dixit : Joannes dixit in Epi­ sto!a sua: Hic eat verus « DeMat (I Joan. v, 20). Nega hoc. Palladius dixit : Cum dicam tibi verum Filium, profiteor veram etiam divinitatem. Ambrosius episcopus dixit :
那麼，若說基督是真神，你便認為這違背眾經文麼？帕拉迪烏斯緘默不語時，安波羅修主教說：那只說神的兒子是真實的、卻不肯說他是真實之主的人，似乎是否認了他。所以帕拉迪烏斯當照此次序承認（若他果真承認），並當說他是否稱神的兒子為主。帕拉迪烏斯說：子既說：「叫他們認識你獨一的真主，並你所差來的耶穌基督」（約十七3），這是出於情感還是真實呢？安波羅修主教說：約翰在他書信中說：這是真神（約壹五20）。你否認這個罷。帕拉迪烏斯說：當我對你說「真實的兒子」，我也承認真實的神性。安波羅修主教說：
Do you then think it against the Scriptures, if Christ be said to be true God? And when Palladius kept silent, Bishop Ambrose said: He who says the Son of God is true only, and is unwilling to say true Lord, seems to deny him. Let Palladius therefore confess in this order (if indeed he confesses), and let him say whether he calls the Son of God Lord. Palladius said: Since the Son says: 'That they may know thee the only true Lord, and Jesus Christ whom thou hast sent' (John 17:3), is it with affection or in truth? Bishop Ambrose said: John said in his Epistle: This is the true God (1 John 5:20). Deny this. Palladius said: When I say to you 'the true Son,' I profess also true divinity. Bishop Ambrose said:
6:19
Et in hoc est fraus. Sic enim soletis dicere unam et veram divinitatem, ut Patris tantummodo, non etiam Filii veram et unam­ divinitatem dicatis. Ergo si aperte vis dicere, quia- ad Scripturas me provocas, die quod dixit evangeli- sta Joannes : < Hic est Deus verus, » aut nega dictum. Palladius dixit: Absque Filio alius genitus non est. Eusebius episcopus dixit: Christus verus Deus se­ cundum omnium fidem et catholicam professionem, an in sententia tua Deus verus non est? Palladius dixit: Virtus Dei nostri est. Ambrosius episcopus dixit : Non habes libertatem profitendi, ac per hoc, anathema ei qui non confite­ tur verum Deum Filium Dei. Omnes episcopi dixerunt :
這裡正藏著詭詐。因你們慣於這樣談論獨一而真實的神性，即把它說成惟獨是父真實而獨一的神性，而非也是子真實而獨一的神性。所以你既援引眾經文向我挑戰，你若願坦然而言，就說福音書作者約翰所說的：「這是真神」，否則就否認曾有此語。帕拉迪烏斯說：除了子以外，沒有別的被生者。優西比烏主教說：照眾人的信仰和大公的承認，基督是真神麼？還是照你的看法他不是真神？帕拉迪烏斯說：他是我們神的大能。安波羅修主教說：你既無坦然承認的自由，那麼，凡不承認神的兒子是真神之人，當受咒詛。眾主教都說：
And in this lies the fraud. For you are accustomed so to speak of one and true divinity, as to say it is the true and one divinity of the Father only, not also the true and one divinity of the Son. Therefore if you wish to speak openly, since you appeal me to the Scriptures, say what the evangelist John said: 'This is the true God,' or deny that it was said. Palladius said: Apart from the Son, no other has been begotten. Bishop Eusebius said: Is Christ true God according to the faith of all and the catholic profession, or in your opinion is he not true God? Palladius said: He is the power of our God. Bishop Ambrose said: You have not the freedom to profess it, and by this, anathema to him who does not confess the Son of God to be true God. All the bishops said:
6:20
Anathema habeatur qui- Christum Filium Dei, Dominum verum non dixerit. Iterum addidit: < Solum verum, solum immortalitatem- habentem. » Ambrosius episcopus dixit: Filius Dei habet im­ mortalitatem, aut non habet, secundum divinitatem? Palladius dixit: Aposlolum admittis, an non? « Rex regum, qui solus habet immortalitatem (I Tim. v!, 16).» Ambrosius episcopus dixit : De Chri to Filio Dei- quid dicis? Palladius dixit : Christus nomen divinum est, an humanum? Eusebius episcopus dixit: Secundum carnis quidem sacramentum Christus dicitur : sed idem Deus et homo est. Palladius dixit: Christus nomen carnis est, Chri­ slus nomen humanum est, et respondete vos mibi. Eusebius episcopus dixit :
凡不肯說基督這位神的兒子是真實之主的人，當被視為受咒詛。他又加上一句：「惟有他真實，惟有他擁有不朽。」安波羅修主教說：神的兒子按其神性是否擁有不朽？帕拉迪烏斯說：你接受使徒所言麼？「那萬王之王，惟有他擁有不朽」（提前六15-16）。安波羅修主教說：你對基督這位神的兒子有何說？帕拉迪烏斯說：基督這名是神性的，還是人性的？優西比烏主教說：按肉身的奧祕而言他確被稱為基督：但這同一位既是神也是人。帕拉迪烏斯說：基督是肉身之名，基督是人性之名，你們倒回答我罷。優西比烏主教說：
Let him be held anathema who shall not say that Christ the Son of God is true Lord. Again he added: 'Alone true, alone having immortality.' Bishop Ambrose said: Does the Son of God have immortality, or does he not, according to his divinity? Palladius said: Do you admit the Apostle, or not? 'The King of kings, who alone hath immortality' (1 Timothy 6:15-16). Bishop Ambrose said: What do you say concerning Christ the Son of God? Palladius said: Is the name Christ divine, or human? Bishop Eusebius said: According to the mystery of the flesh indeed he is called Christ: but the same is both God and man. Palladius said: The name Christ is the name of the flesh, the name Christ is a human name, and do you answer me. Bishop Eusebius said:
6:21
Quid superfluis immora- ris? Cum legeretur impietas Arii, qui hoc dicit de Patre, quia solus hahet immortalitatem, attulisti te­ stimonium ad consensum impietatis Arii, ex Apo- stolo, dicens: t Qui solus habet immortalitatem, et lucem habitat inaccessibilem (Ibid.).» Sed si intelligis, totius naturae dignitatem in Dei nomine expr. ssit: siquidem in Dei nomine 492 Pater et Filius designantur. Palladius dixit: Et ego vos quod interrogavi, re­ spondere noluistis. Ambrosius episcopus dixit: Aperte de te sententiam quaero : Filius Dei habet immortalitatem secundum generationem divinam, an non habet? Palladius dixit: Secundum generationem divinam incorruptibilis est; per carnem mortuus est.
你為何在多餘之事上拖延？當亞流的不虔被宣讀出來時——他論到聖父說惟獨聖父有不朽——你竟從使徒那裡引出見證，附和亞流的不虔，說：『就是那獨一不死、住在人不能靠近的光裡』（提前六16）。但你若明白，使徒乃是用「神」這名表達了整個本性的尊嚴；因為在「神」這名之內，聖父與聖子都被指明。帕拉迪烏說：我所問你的，你卻拒絕回答。安波羅修主教說：我明白地求你對你自己作出判斷：神的兒子按其神聖的受生而言是否有不朽，還是沒有？帕拉迪烏說：按神聖的受生而言，祂是不朽壞的；但藉著肉體，祂死了。
Why do you delay over superfluous matters? When the impiety of Arius was read out, who says of the Father that He alone possesses immortality, you brought forward, in agreement with the impiety of Arius, a testimony from the Apostle, saying: 'Who alone has immortality, and dwells in light inaccessible' (1 Tim. 6:16). But if you understand it rightly, he expressed the dignity of the whole nature in the name of God; for in the name of God both the Father and the Son are signified. Palladius said: And what I asked you, you have refused to answer. Bishop Ambrose said: I ask you plainly for your verdict about yourself: does the Son of God possess immortality according to His divine generation, or does He not possess it? Palladius said: According to His divine generation He is incorruptible; through the flesh He died.
6:22
Ambrosius episcopus dixit : Non divinitas mortua est, sed caro mortua est. Palladius dixit: Ante, vos mihi respondete. Ambrosius episcopus dixit; Filius Dei secundum di- vinitatem habet immortalitatem, an non habet ? Sed etiam fraudes et insidias tuas non secundum Arii professionem prodidisti. Et addidit: Qui Filium Dei negat habere immortalitatem, quid vobis videtur? Omnes episcopi dixerunt: Anathema habeatur. Palladius dixit: Status divinus immortalis est? Ambrosius episcopus dixit: Astute et hoc, ut de Dei Filio nihil exprimas evidenter. Et ego dico, Immor­ talitatem habet Dei Filius secundum divinitatem. Aut nega, « qui habet immortalitatem. » Palladius dixit:
安波羅修主教說：死的並非神性，乃是肉體死了。帕拉迪烏說：你先回答我。安波羅修主教說：神的兒子按其神性是否有不朽，還是沒有？事實上，你連按亞流的宣認都不如，已暴露出你的詭詐與圈套。他又補充說：凡否認神的兒子有不朽的，你們認為該如何？眾主教都說：當受咒詛。帕拉迪烏說：那神聖的位格是不朽的嗎？安波羅修主教說：這話也說得狡猾，好叫你對神的兒子甚麼都不明說。我則說：神的兒子按其神性有不朽。你要麼否認那『有不朽』者。帕拉迪烏說：
Bishop Ambrose said: It was not the divinity that died, but the flesh that died. Palladius said: First, you answer me. Bishop Ambrose said: Does the Son of God according to His divinity possess immortality, or does He not possess it? Indeed, you have betrayed your frauds and snares in a manner not even according to the profession of Arius. And he added: He who denies that the Son of God possesses immortality—what is your judgment of him? All the bishops said: Let him be held anathema. Palladius said: Is the divine state immortal? Bishop Ambrose said: This too is cunningly put, so that you may express nothing clearly about the Son of God. And I say: the Son of God possesses immortality according to His divinity. Either deny it, '[He] who possesses immortality.' Palladius said:
6:23
Christus mortuus est, aut non? Ambrosius episcopus dixit: Secundum carnem. Ani­ ma nostra non moritur. Scriptum est enim : < Nolite timere eos qui carnem possunt occideret animam autem non possunt (Matth. X, 28). » Cum igitur anima nostra mori non possit, putas quod Christus secundum divi­ nitatem mortuus sit? Palladius dixit : Mortis appellationem quare tu horres ? Ambrosius episcopus dixit : Imo non horreo, sed confiteor, secundum carnem meam. Est enim per quem a mortis vinculis sum revinctus. Palladius dixit: Mortem separatio facit spiritus. Nam Christus Filius Dei carnem suscepit, et per car­ nem morluus est. Ambrosius episcopus dixit: Scriptum est, Christum passum.
基督是否死了？安波羅修主教說：是按肉體死的。我們的靈魂並不死。因為經上記著說：『那殺身體不能殺靈魂的，不要怕他們』（太十28）。既然我們的靈魂尚且不能死，你豈以為基督是按其神性死的嗎？帕拉迪烏說：你為何懼怕「死」這字眼？安波羅修主教說：恰恰相反，我並不懼怕，乃是按我自己的肉體承認它。因為這正是我藉以從死亡的捆綁中得釋放的途徑。帕拉迪烏說：死乃是靈與體的分離所造成。因為基督，神的兒子，取了肉體，並藉著肉體死了。安波羅修主教說：經上記著基督受了苦。
Did Christ die, or not? Bishop Ambrose said: According to the flesh. Our soul does not die. For it is written: 'Fear not those who can kill the body but cannot kill the soul' (Matt. 10:28). Since therefore our soul cannot die, do you suppose that Christ died according to His divinity? Palladius said: Why do you shudder at the word 'death'? Bishop Ambrose said: On the contrary, I do not shudder at it, but I confess it according to my own flesh. For it is the means by which I have been loosed again from the bonds of death. Palladius said: Death is brought about by the separation of the spirit. For Christ the Son of God took flesh, and through the flesh He died. Bishop Ambrose said: It is written that Christ suffered.
6:24
Secundum carnem igitur passus est, secun­ dum divinitatem habet immortalitatem. Hoc qui ne­ gat, diabolus est. Palladius dixit: Ego Arium non novi. Ambrosius episcopus dixit: Ergo male dixit Arius, cum etiam Filius Dei habeat immortalitatem secun­ dum divinitatem. Et addidit: Bene dixit, an male? Palladius dixit: Non consentio. Ambrosius episcopus dixit: 493 Cui non consentis? Anathema illi qui non explicat fidei libertatem. Omnes episcopi dixerunt: Anathema. Palladius dixit: Dicite quod vultis, ejus est divi­ nitas immortalis. Ambrosius episcopus dixit: Cujus ? Patris an et Fi­ lii? Et addidit : Multas impietates congessit Arius, ad alias transeamus. Et recitatum est, SOLUM SAPIENTEM.
所以祂是按肉體受苦，按神性卻有不朽。凡否認這事的就是魔鬼。帕拉迪烏說：我不認得亞流。安波羅修主教說：那麼亞流說得邪惡，因為神的兒子按其神性也有不朽。他又補充說：他說得對還是不對？帕拉迪烏說：我不贊同。安波羅修主教說：你不贊同誰？凡不宣告信仰之自由的，當受咒詛。眾主教都說：當受咒詛。帕拉迪烏說：隨你們怎麼說，祂的神性是不朽的。安波羅修主教說：誰的神性？是聖父的，還是聖子的也是？他又補充說：亞流堆積了許多不虔之言，我們進到其他的吧。於是又宣讀了：『獨一全智者』。
Therefore He suffered according to the flesh; according to His divinity He possesses immortality. Whoever denies this is a devil. Palladius said: I do not know Arius. Bishop Ambrose said: Then Arius spoke wickedly, since the Son of God too possesses immortality according to His divinity. And he added: Did he speak well, or ill? Palladius said: I do not consent. Bishop Ambrose said: With whom do you not consent? Anathema upon him who does not declare the freedom of the faith. All the bishops said: Anathema. Palladius said: Say what you will; His divinity is immortal. Bishop Ambrose said: Whose? The Father's, or the Son's also? And he added: Arius has heaped up many impieties; let us pass on to the others. And there was read out: THE ONLY WISE ONE.
6:25
Palladius dixit: Pater a se sapit, Filius autem sa­ piens non cst. Ambrosius episcopus dixit : Ergo Filius non est sapiens, cum sit ipse sapientia? Nam et nos dicimus, quia ex Patre natus est Filius. Eusebius episcopus dixit: Est aliquid tam impium, tam profanum, quam, quod dixit, sapientiam Filium Dei negare? Palladius dixit: Sapientia dicitur. Qui potest sa­ pientiam denegare? Ambrosius episcopus dixit: Sapiens est, an non? Palladius dixit: Sapienta est. Ambrosius episcopus dixit: Sapiens ergo, cum sit sapientia. Palladius dixit : Secundum Scripturas vobis re­ sporademus. Ambrosius episcopus dixit : Etiam sapientem (quan- tum video) Filium Dei Palladius negore conatus est.
帕拉迪烏說：聖父是憑自己有智慧，聖子卻沒有智慧。安波羅修主教說：那麼聖子就沒有智慧，雖然祂自己就是智慧嗎？因為我們也說，聖子是從聖父所生。優西比烏主教說：還有甚麼比他所說的更不虔、更褻瀆——竟否認神的兒子是智慧？帕拉迪烏說：祂被稱為智慧。誰能否認智慧？安波羅修主教說：祂有智慧，還是沒有？帕拉迪烏說：祂是智慧。安波羅修主教說：那麼祂有智慧，因為祂就是智慧。帕拉迪烏說：我們要照著聖經回答你們。安波羅修主教說：（依我所見）帕拉迪烏竟連神的兒子有智慧都試圖否認。
Palladius said: The Father is wise of Himself, but the Son is not wise. Bishop Ambrose said: Then the Son is not wise, although He Himself is Wisdom? For we also say that the Son was born of the Father. Bishop Eusebius said: Is there anything so impious, so profane, as what he has said—to deny that the Son of God is Wisdom? Palladius said: He is called Wisdom. Who can deny Wisdom? Bishop Ambrose said: Is He wise, or not? Palladius said: He is Wisdom. Bishop Ambrose said: Wise, therefore, since He is Wisdom. Palladius said: We will answer you according to the Scriptures. Bishop Ambrose said: Palladius has tried (as far as I can see) to deny that the Son of God is even wise.
6:26
Eusebius episcopus dixit: Qui negat Dei Filium sa­ pientem, anathema sit. Omnes episcopi dixerunt : Anathema. Eusebius dixit : Etiam Secundianus ad hoc re­ spondeat. Cumque Secundianus reticeret, Ambrosius episcopus dixit: Qui tacet, integrum vult habere judicium. Et addidit : Solum Patrem bonum cum dicit, Filium confessus est, an regavit ? Palladius dixit : Legimus : « Ego sum pastor bonus (Joan. x, 11), » et nos negamus? Quis non dicat bonum Dei Filium? Ambrosius episcopus dixit : Ergo bonus est Christus? Palladiua dixit: Bonus. Ambrosiua episcopus dixit : Male ergo Arius de solo Patre dixit, cum etiam Filius Dei, Deus omnibus sit. Palladius dixit: Qui bonum non dicit Christum, male dicit.
優西比烏主教說：凡否認神的兒子有智慧的，當受咒詛。眾主教都說：當受咒詛。優西比烏說：讓塞昆迪安也回答這事。塞昆迪安卻保持緘默，安波羅修主教說：那緘默的人是想保留自己的判斷不受牽連。他又補充說：當他說惟獨聖父是善的時候，他是承認了聖子，還是否認了聖子？帕拉迪烏說：我們讀過：『我是好牧人』（約十11）；難道我們否認嗎？誰不稱神的兒子為善的呢？安波羅修主教說：那麼基督是善的？帕拉迪烏說：是善的。安波羅修主教說：那麼亞流論到惟獨聖父就說錯了，因為神的兒子也是萬有的神。帕拉迪烏說：凡不稱基督為善的，就是說得邪惡。
Bishop Eusebius said: Whoever denies that the Son of God is wise, let him be anathema. All the bishops said: Anathema. Eusebius said: Let Secundianus also answer to this. And when Secundianus kept silent, Bishop Ambrose said: He who is silent wishes to keep his judgment intact. And he added: When he says that the Father alone is good, has he confessed the Son, or has he denied Him? Palladius said: We read, 'I am the good shepherd' (John 10:11); and do we deny it? Who would not call the Son of God good? Bishop Ambrose said: Then Christ is good? Palladius said: Good. Bishop Ambrose said: Arius therefore spoke wickedly about the Father alone, since the Son of God too is God to all. Palladius said: Whoever does not call Christ good, speaks wickedly.
6:27
Eusebius episcopus dixit : Cbristum Deum bonum confiteris? Nam et ego bonus sum. Mihi dixit, « Euge, serve bone (Matth. xxv, 21). » Et, « Homo bonus profert de thesauro suo bona (Luc. V!, 45).» Palladius dixit : Jam dixi, nunc vobis non respon­ deo usque ad plenum concilium. Ambrosius episcopus dixit: Judaei dicebant, bonus est; et Arius negat quia Filius Dei bonus est. Palladius dixit 494 Qui potest hoc negare ? Eusebius episcopus dixit: Bonus est ergo Deus Fi­ lius Dei. Palladius dixit: Bonus Pater bonum Filium genuit. Ambrosius episcopus dixit : Et nos bonos genuit, sed non secundum divinitatem. Deum bonum Dei Fi­ lium dicis? . Palladius dixit: Filius Dei bonus est.
優西比烏主教說：你承認基督是神、是善的嗎？因為連我也是善的。主對我說：『好，你這良善的僕人』（太二十五21）；又說：『善人從他心裡所存的善發出善來』（路六45）。帕拉迪烏說：我已經說過了；如今在全會議召開以前，我不回答你們。安波羅修主教說：猶太人常說：『祂是善的』；而亞流卻否認神的兒子是善的。帕拉迪烏說：誰能否認這事？優西比烏主教說：那麼神的兒子是善的神。帕拉迪烏說：善的聖父生了善的聖子。安波羅修主教說：祂也生我們為善的，但不是按神性。你稱神的兒子為善的神嗎？帕拉迪烏說：神的兒子是善的。
Bishop Eusebius said: Do you confess Christ to be God, and good? For I too am good. He said to me, 'Well done, good servant' (Matt. 25:21); and, 'A good man brings forth good things out of his treasure' (Luke 6:45). Palladius said: I have already spoken; now I will not answer you until the full council is assembled. Bishop Ambrose said: The Jews used to say, 'He is good'; and Arius denies that the Son of God is good. Palladius said: Who can deny this? Bishop Eusebius said: Then the Son of God is good God. Palladius said: The good Father begot a good Son. Bishop Ambrose said: He has begotten us also good, but not according to divinity. Do you call the Son of God good God? Palladius said: The Son of God is good.
6:28
Ambrosius episcopus dixit: Vides ergo, quia Chri. stum, bonum Filium, non bonum Deum dicis, quod a te quaeritur. Et addidit : Qui bonum Deum Filium Dei Deum non confitetur, anathema. Omnes episcopi dixerunt: Analbema. Item recitavit, SOLUM POTENTEM. Ambrosius episcopus dixit: Potens est Filius Dei an non ? Palladius dixit: Qui omnia fecit, non est potens? qui omnia fecit, minus est potens? Ambrosius episcopus dixit: Ergo Arius male dixit. Et addidit: Vel in hoc damnas Arium ? Palladius dixit: Unde scio qui scit? Ego pro mo respondeo libi. Ambrosius episcopus dixit: Filius Domini Dei po­ lens cst? Palladius dixit: Potens. Ambrosius episcopus dixit: Deus bonus est? Palladius dixit:
安波羅修主教說：可見你稱基督為善的聖子，卻不稱祂為善的神——而這正是我們向你所問的。他又補充說：凡不承認神的兒子、那位神是善的神的，當受咒詛。眾主教都說：當受咒詛。又宣讀了：『獨一全能者』。安波羅修主教說：神的兒子有大能，還是沒有？帕拉迪烏說：那造萬物的，豈不是有大能嗎？那造萬物的，難道大能較少嗎？安波羅修主教說：那麼亞流說得邪惡。他又補充說：你至少在這一點上譴責亞流嗎？帕拉迪烏說：我怎知誰知道？我為我自己回答你。安波羅修主教說：主神的兒子有大能嗎？帕拉迪烏說：有大能。安波羅修主教說：神是善的嗎？帕拉迪烏說：
Bishop Ambrose said: You see, then, that you call Christ a good Son, but not a good God—which is precisely what is being asked of you. And he added: Whoever does not confess the Son of God, God, to be good God, let him be anathema. All the bishops said: Anathema. Again it was read out: THE ONLY MIGHTY ONE. Bishop Ambrose said: Is the Son of God mighty, or not? Palladius said: He who made all things, is He not mighty? He who made all things, is He less mighty? Bishop Ambrose said: Then Arius spoke wickedly. And he added: Do you condemn Arius at least on this point? Palladius said: How do I know who knows? I answer you for myself. Bishop Ambrose said: Is the Son of the Lord God mighty? Palladius said: Mighty. Bishop Ambrose said: Is God good? Palladius said:
6:29
Jam dixi Filium Dei unigenitum esse potentem. Ambrosius episcopus dixit: Dominum polentem ? Palladius dixit : Filium Dei potentem. Ambrosius episcopus dixit : Potentes (t homines sunt. Scriptum cst: i Quid gloriaris in malitia, qui po- tens es in iniquitate (Psal. LI, 3) ? » Et alibi: « Cum in­ firmor, tunc potetis sum (II Cor. XII, 10). » lllud a te requiro, ut confitearis Dominum potentem esse Dei Filium Christum : aut si negas, astrue. Nam qui unam potentiam dico Patris et Filii, sic Filium Dei dico potentem sicut et Patrem. Duhitas ergo confi­ teri potentem esse Dominum Dei Filium? Palladius dixit: Jam dixi secundum disputationem prout possumus respondemus vobis.
我已經說過，神的獨生子有大能。安波羅修主教說：那大能的主嗎？帕拉迪烏說：那大能的神的兒子。安波羅修主教說：人也有能力。經上記著說：『勇士啊，你為何以作惡自誇，你在行惡上有能力？』（詩五十二1〔武加大五十一3〕）；又在別處說：『我甚麼時候軟弱，甚麼時候就剛強了』（林後十二10）。我向你所要的就是：你要承認基督，神的兒子，是大能的主；你若否認，就請你立論證明。因為我既宣告聖父與聖子的能力是同一的，我就如此宣告神的兒子有大能，正如聖父一樣。那麼你還遲疑不肯承認主，神的兒子，是大能的嗎？帕拉迪烏說：我已經說過，按著辯論，我們盡其所能回答你們。
I have already said that the only-begotten Son of God is mighty. Bishop Ambrose said: The mighty Lord? Palladius said: The mighty Son of God. Bishop Ambrose said: Men too are mighty. It is written: 'Why do you boast in malice, you who are mighty in iniquity?' (Ps. 51:3); and elsewhere: 'When I am weak, then am I mighty' (2 Cor. 12:10). This I require of you: that you confess Christ, the Son of God, to be the mighty Lord; or, if you deny it, prove your case. For since I declare one power of the Father and the Son, I thus declare the Son of God to be mighty even as the Father. Do you then hesitate to confess that the Lord, the Son of God, is mighty? Palladius said: I have already said that, according to the disputation, as far as we are able, we answer you.
6:30
Vos enim soli vultis esse judices, vos litigatores esse vultis. Non vobis respondemus nunc, sed in concilio generali et pleno respondebimus vobis. Ambrosius episcopus dixit: Anathema illi qui ne­ gat Dominum potentem Christum. Omne. episcopi dixerunt : Anathema. Item recitatum est : SOLUM POTENTEM, OMNIUM JUDICEM. Palladius dixit : Omnium judicem Filium Dei. Est qui dat, est qui accepit. Ambrosius 495 ep scopus dixit: Per gratiam de­ dit, an per naturam ? Et hominibus datur judicium. Palladius dixit: Patrem majorcm dicis, aut non? Ambrosius episcopus dixit: Postea respondebo libi. Palladius dixit : Ego tibi non respondebo, si non respondes mihi. Eusebius episcopus dixit:
因為惟有你們想作審判官，你們想作爭辯者。我們現在不回答你們，乃要在普世而完整的會議中回答你們。安波羅修主教說：凡否認基督是主、是大能者的，當受咒詛。眾主教都說：當受咒詛。又宣讀了：『獨一全能者，萬有的審判者』。帕拉迪烏說：神的兒子是萬有的審判者。有一位賜下，有一位領受。安波羅修主教說：祂是憑恩典賜下，還是憑本性？審判的權柄連人也得著。帕拉迪烏說：你說聖父更大，還是不？安波羅修主教說：我以後再回答你。帕拉迪烏說：你若不回答我，我就不回答你。優西比烏主教說：
For you alone wish to be the judges, you wish to be the disputants. We do not answer you now, but in a general and full council we will answer you. Bishop Ambrose said: Anathema upon him who denies that Christ the Lord is mighty. All the bishops said: Anathema. Again it was read out: THE ONLY MIGHTY ONE, JUDGE OF ALL. Palladius said: The Son of God is judge of all. There is one who gives, there is one who has received. Bishop Ambrose said: Did He give by grace, or by nature? Judgment is given to men also. Palladius said: Do you say the Father is greater, or not? Bishop Ambrose said: I will answer you afterward. Palladius said: I will not answer you, if you do not answer me. Bishop Eusebius said:
6:31
Nisi impietatem Arii ex ordine damnaveris, interrogandi tibi non dabimus facullatem. Palladius dixit: Non tibi respondeo. Ambrosius episcopus dixit: Filius Dei (sicut lectum est) judex est, aut non? Palladius dixit: Si non respondes mihi, ego tibi ut impio non respondeo. Ambrosius episcopus dixit : Habes professionem meam, qua respondebo tibi. Interim perlegatur epi­ stola Arii. Et addidit : In epistola Arii invenies et hoc sacrilegium quod tu moliris. Palladius dixit: Ego quæ interrogo, non respon­ detis. Eusebius episcopus dixit: Filium Dei Deum æqua­ lem dicimus. Palladius dixit; Tu judex es, tui exceptores hic sunt. Ambrosius episcopus dixit: Scribant tui, qui volunt. Palladius dixit:
你若不先按次序譴責亞流的不虔，我們就不給你提問的機會。帕拉迪烏說：我不回答你。安波羅修主教說：神的兒子（正如所宣讀的）是審判者，還是不是？帕拉迪烏說：你若不回答我，我就不回答你這不虔的人。安波羅修主教說：你已有我的宣認，我必憑此回答你。同時讓亞流的書信被宣讀一遍。他又補充說：在亞流的書信中，你必找到你正在圖謀的這同一褻瀆。帕拉迪烏說：我所問的，你們都不回答。優西比烏主教說：我們宣認神的兒子是神，與聖父同等。帕拉迪烏說：你是審判官，你的記錄員都在這裡。安波羅修主教說：讓你自己的人，凡願意的，都來記錄。帕拉迪烏說：
Unless you first condemn the impiety of Arius in due order, we will give you no opportunity to ask questions. Palladius said: I do not answer you. Bishop Ambrose said: Is the Son of God (as has been read) judge, or not? Palladius said: If you do not answer me, I do not answer you, as an impious man. Bishop Ambrose said: You have my profession, by which I will answer you. Meanwhile let the letter of Arius be read through. And he added: In the letter of Arius you will find this very sacrilege which you are contriving. Palladius said: To what I ask, you give no answer. Bishop Eusebius said: We say that the Son of God is God, equal. Palladius said: You are the judge, and your recorders are here. Bishop Ambrose said: Let your own men write, whoever wish. Palladius said:
6:32
Pater major est, aut non? Eusebius episcopus dixit : Secundum divinitatem æqualis est Filius Patri. Habes in Evangelio quod Judæi persequebantur eum, quia non solum solvebat sabbatum, sed et Patrem suum dicebat Deum, æqua­ lem se faciens Deo (Joan. v, 18). Quod ergo impii persequentes confessi sunt, nos credentes negare non possumus. Ambrosius episcopus dixit : Et alibi habes : < Qui cum esset in forma Dei, non rapinam arbitratus est esse se æqualem Deo, sed semetipsum exinanivit, formam servi accipiens, in similitudinem hominum factus, obe­ diens usque ad mortem (Philip. i!, 6), » Et addidit : Vi­ des quia in forma Dei æqualis est? i Et formam, in­ quit, servi accepit.
聖父更大，還是不？優西比烏主教說：按神性而言，聖子與聖父同等。你在福音書裡有此記載：猶太人逼迫祂，因祂不但犯了安息日，並且稱神為祂自己的父，將自己和神當作同等（約五18）。那麼那些不虔之人在逼迫祂時所承認的，我們這信的人怎能否認？安波羅修主教說：在別處你也有：『祂本有神的形像，不以自己與神同等為強奪的，反倒虛己，取了奴僕的形像，成為人的樣式，存心順服，以至於死』（腓二6–8）。他又補充說：你看，祂在神的形像裡是同等的吧？經上說：『祂取了奴僕的形像』。
Is the Father greater, or not? Bishop Eusebius said: According to divinity the Son is equal to the Father. You have in the Gospel that the Jews persecuted Him, because He not only broke the Sabbath, but also called God His own Father, making Himself equal to God (John 5:18). What therefore the impious confessed in persecuting Him, we who believe cannot deny. Bishop Ambrose said: And elsewhere you have: 'Who, although He was in the form of God, did not think it robbery to be equal to God, but emptied Himself, taking the form of a servant, being made in the likeness of men, obedient unto death' (Phil. 2:6-8). And he added: You see that in the form of God He is equal? 'And He took,' it says, 'the form of a servant.'
6:33
In quo ergo minor est? Secun­ dum formam utiquc servi, non Dci. Eusebius episcopus dixit: Sicut in forma servi con­ stitutus, inferior servo non fuit, ita in forma Dei constitutus, inferior Deo esse non potuit. Ambrosius episcopus dixit: Aut die quia secun­ dum divinitatem minor est Filius Dei. Palladius dixit: Paler major est. Ambrosius episcopus dixit: Secundum carnem. Palladius dixit: a Qui me misit, major est me. » Caro missa 496 est a Deo, aut Filius Dei? Ambrosius episcopus dixit: Falsari a vobis divinas Scripturas hodie comprobamus. Sic enim scriptum est: « Pacem meam do vobis, pacem meam relinquo vo­ bis. Non turbetur cor vestrum. Non quomodo hic mun­ dus dat, et ego do vobis.
那麼祂在甚麼事上較小？必然是按奴僕的形像，而非按神的形像。優西比烏主教說：正如祂取了奴僕的形像，並不低於僕人，照樣祂既在神的形像裡，也不能低於神。安波羅修主教說：否則你就說神的兒子按其神性是較小的。帕拉迪烏說：聖父更大。安波羅修主教說：是按肉體而言。帕拉迪烏說：『那差我來的，比我更大。』被神所差的，是肉體呢，還是神的兒子？安波羅修主教說：我們今天證明聖經正被你們竄改。因為經上這樣記著：『我留下平安給你們，我將我的平安賜給你們。你們心裡不要憂愁。我所賜的，不像這世界所賜的。』
In what, then, is He less? Surely according to the form of a servant, not of God. Bishop Eusebius said: Just as, being established in the form of a servant, He was not inferior to a servant, so, being established in the form of God, He could not be inferior to God. Bishop Ambrose said: Or else say that according to His divinity the Son of God is less. Palladius said: The Father is greater. Bishop Ambrose said: According to the flesh. Palladius said: 'He who sent me is greater than I.' Was it the flesh that was sent by God, or the Son of God? Bishop Ambrose said: We prove today that the divine Scriptures are being falsified by you. For thus it is written: 'My peace I give to you, my peace I leave with you. Let not your heart be troubled. Not as this world gives do I give to you.'
6:34
Si diligeretis me gauderetis, quia dixi, Vado ad Patrem, quia Pater major me est (Joan. XIV, 27).) Non dixit, Qui me misit, major me est. Palladius dixit : Pater major est. Ambrosius episcopus dixit: Anathema illi qui ad divinas Scripturas addit aliquid aut minuit. Omnes episcopi dixerunt; Anathema. Ambrosius episcopus :dixit : Secundum carnem Fi­ lius minor est Patre, secundum divinitatem æqualis est Patri. Legi igitur æqualem Dei Filium Patri, sicut jam et prolata exemplaria testantur. Secundum carnem autem quid miraris minorem, cum dixerit se servum, cum dixerit se lapidem, cum dixerit se mi­ norem angelis, quia scriptum est, < Minorasti eum paulo minus ab angelis (Psal. VIII, 6)?
『你們若愛我，就必喜樂，因我說：我往父那裡去；因為父比我大』（約十四27–28）。祂並沒有說：『那差我來的，比我大』。帕拉迪烏說：聖父更大。安波羅修主教說：凡在聖經上有所增添或刪減的，當受咒詛。眾主教都說：當受咒詛。安波羅修主教說：按肉體而言，聖子小於聖父；按神性而言，祂與聖父同等。我既已讀出神的兒子與聖父同等，正如已呈上的抄本所見證的。至於按肉體，你何必驚奇祂較小呢？既然祂稱自己為僕人，稱自己為石頭，稱自己比天使小，因為經上記著：『你叫祂比天使微小一點』（詩八5〔武加大八6〕）？
'If you loved me, you would rejoice, because I said, I go to the Father; for the Father is greater than I' (John 14:27-28). He did not say, 'He who sent me is greater than I.' Palladius said: The Father is greater. Bishop Ambrose said: Anathema upon him who adds anything to, or subtracts anything from, the divine Scriptures. All the bishops said: Anathema. Bishop Ambrose said: According to the flesh the Son is less than the Father; according to His divinity He is equal to the Father. I have therefore read that the Son of God is equal to the Father, as the very copies already produced bear witness. But according to the flesh, why do you marvel that He is less, since He called Himself a servant, since He called Himself a stone, since He called Himself less than the angels, because it is written, 'You made Him a little lower than the angels' (Ps. 8:6)?
6:35
» Palladius dixit : Impie vos asserentes video : non vobis respondemus sine auditorihus. Sabinus episcopus dixit: Nemo ab eo requirat seu­ tentiam qui tam innumcris sententiis blasphemavit. Palladius dixit : Non vobis respondemus. Sabinus episcopus dixit: Ab omnibus j im damna­ tus est Palladius. Arii blasphemiæ multo minores sunt quam Palladii. Et cum Palladius surrexisset atque foras exire voluisset: Ideo, inquit, surrexit Pal­ ladius, quoniam apertis Scripturarum testimoniis convincendum esse se cernit, sicut jam convictus est. Sic enim lectum est, secundum divinitatem quod æqualis PaLri Filius sit. Accipiat autem quia Filius Dei secundum divinitatem majorem non habet. Scriptum est:
帕拉迪烏說：我看你們的主張是不虔的；沒有聽眾在場，我們不回答你們。撒比努斯主教說：誰也不要向這以無數言論褻瀆的人求取判斷。帕拉迪烏說：我們不回答你們。撒比努斯主教說：帕拉迪烏已被眾人定罪了。亞流的褻瀆遠少於帕拉迪烏的。帕拉迪烏站起來想要出去，（撒比努斯）說：帕拉迪烏所以起身，正因他看出自己必被聖經明確的見證所駁倒，正如他已被駁倒一樣。因為經上既已宣讀，按神性而言聖子與聖父同等。讓他也承認，神的兒子按其神性沒有比祂更大的。經上記著：
Palladius said: I see that you make your assertions impiously; we do not answer you without hearers. Bishop Sabinus said: Let no one require a verdict from him who has blasphemed with so countless verdicts. Palladius said: We do not answer you. Bishop Sabinus said: Palladius has already been condemned by all. The blasphemies of Arius are far less than those of Palladius. And when Palladius had risen and wished to go outside: For this reason, he said, Palladius has risen, because he perceives that he must be convicted by the open testimonies of the Scriptures, as he has already been convicted. For it has thus been read that, according to divinity, the Son is equal to the Father. Let him accept also that the Son of God, according to His divinity, has none greater. It is written:
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