亚历山大教会教谕 罢逐亚流

前 言

本通喻被认为是由亚他那修所拟定，著作与320­321年。当时亚他那修是亚历山大的亚历山大主教的秘书。目睹了亚流争议的全部过程。这是由亚力山大和Mareotis这个双子城共同举办的教会会议所共同发表的通喻。亚力山大城有16位长老（Presbyters）和22位执事（Deacons）出席。Mareotis城有18位长老（Presbyters）和20位执事（Deacons）出席并签字。亚力山大的名字出现在亚力山大主教名单的第一个，而亚他那修的名字也出现在亚力山大执事中。这是唯一一个同时有亚力山大和亚他那修一同签名的古教会文献。弥足珍贵。作为一封由当时埃及­利比亚教区的主教驻地的亚力山大城所发出的通喻，其重要性是不必赘言的。

亚力山大城居于地中海旁，有港口。Mareotis则隔了个Mareotis湖，与亚力山大隔湖相望，两城乃是双子城的关系。这也是为什么这个大会是由两个城市的教会一同举行。因着亚流的异端教导对于正统基督教义的冲击，以及在两个城市都造成了正统派和亚流派间的暴动，导致了政府还必须派兵镇压双方，避免流血冲突进一步扩大。可见当时情势的紧张。

最后，本文第二段对于亚流主要教导的总结，不但全面，精简，也成为许多神学著作对于亚流教导定义的资料来源。值得我们特别注意。

尼提宁

英文原文： NPNF2­04. Athanasius: Select Works and Letters, Philip Schaff

正 文

Alexander’s Deposition of Arius and his companions, and Encyclical Letter on the subject.

亚历山大关于开革亚流和他的同党的通喻

Alexander, being assembled with his beloved brethren, the Presbyters and Deacons of Alexandria, and the Mareotis,greets them in the Lord.

与亲爱的弟兄们，亚历山大和Mareotis的长老和执事们，聚集在一起的亚历山大，在主里向他们问安。

Although you have already subscribed to the letter I addressed to Arius and his fellows, exhorting them to renounce his impiety, and to submit themselves to the sound Catholic Faith, and have shewn your right­mindedness and agreement in the doctrines of the Catholic Church: yet forasmuch as I have written also to our fellow­ministers in every place concerning Arius and his fellows, and especially since some of you, as the Presbyters Chares and Pistus[352], and the Deacons Serapion, Parammon, Zosimus, and Irenæus, have joined Arius and his fellows, and been content to suffer deposition with them, I thought it needful to assemble together you, the Clergy of the city, and to send for you the Clergy of the Mareotis, in order that you may learn what I am now writing, and may testify your agreement thereto, and give your concurrence in the deposition of Arius, Pistus, and their fellows. For it is desirable that you should be made acquainted with what I write, and that each of you should heartily embrace it, as though he had written it himself.

虽然你们可能已经阅读过我写给亚流和他的跟随者，劝告他们放弃他们的不敬虔诚，并顺从正确的大公教会的信仰的信，你们也表现出你们有正确的观念，并认同大公教会的教义。然而，有鉴于我已经把关于亚流和他的跟随者的问题，写信给在各处与我们同作牧人的（fellow­ministers），特别也因为那些服从亚流和他的跟随着的长老Chares和Pistus，以及执事Serapion，Parammon，Zosimus，和Irenæus也都一起被罢逐。我认为有必要将您们，就是这个城市的神职人员，与Maerotis的神职人员聚集在一起，好让你们知道我如今要写下的，并见证你们（对我们立场）的认可，让你们可以一致同意罢逐亚流，Pistus和他们的跟随者。我希望你们能够衷心的认可我所写的，就如同是他（基督）自己所写的一样。

A Copy/副本

To his dearly beloved and most honoured fellow­ministers of the Catholic Church in every place, Alexander sends health in the Lord.

亚历山大在主里向在各处大公教会亲爱的和最尊贵的同作牧人的问安。

1. As there is one body[353] of the Catholic Church, and a command is given us in the sacred Scriptures to preserve the bond of unity and peace, it is agreeable thereto that we should write and signify to one another whatever is done by each of us individually; so that whether one member suffer or rejoice, we may either suffer or rejoice with one another. Now there are gone forth in this diocese, at this time, certain lawless[354] men, enemies of Christ, teaching an apostasy, which one may justly suspect and designate as a forerunner[355] of Antichrist. I was desirous[356] to pass such a matter by without notice, in the hope that perhaps the evil would spend itself among its supporters, and not extend to other places to defile[357] the ears[358] of the simple[359]. But seeing that Eusebius, now of Nicomedia, who thinks that the government of the Church rests with him, because retribution has not come upon him for his desertion of Berytus, when he had cast an eye[360] of desire on the Church of the Nicomedians, begins to support these apostates, and has taken upon him to write letters every where in their behalf, if by any means he may draw in certain ignorant persons to this most base and antichristian heresy; I am therefore constrained, knowing what is written in the law, no longer to hold my peace, but to make it known to you all; that you may understand who the apostates are, and the cavils[361] which their heresy has adopted, and that, should Eusebius write to you, you may pay no attention to him, for he now desires by means of these men to exhibit anew his old malevolence[362], which has so long been concealed, pretending to write in their favour, while in truth it clearly appears, that he does it to forward his own interests.

因着大公教会只有一个身体，圣经也吩咐我们要尽力保守身体的合一和和谐，将我们各处所作的以书信方式彼此告知是合宜的。不论任何一个肢体受苦或喜乐，都让我们一同受苦与喜乐。如今在这个教区内，有一些不法的人，基督的敌人，教导背叛基督教的教训，让人合理的怀疑并认定他们是敌基督的先锋。我渴望能够把这件事情告诉你们，希望魔鬼会被消弭在他的支持者中，免得蔓延到其他的地方去玷污老实人的耳朵。那个在尼哥米迪亚的优西比乌，以为他夺到了教会的管理权，当他谋划夺取尼哥米迪亚的教会而抛弃Berytus的报应还没有临到他头上，就开始支持这些叛教者，以及他们的所作所为。他带着信件到每一个地方，好诱惑无知的人加入这个最低级和最反基督教的异端。因着我了解律法中的教导，我被迫不再静默，让你们都知道谁是叛教者，以及他们的异端所使用的吹毛求疵的手法。好叫优西比乌再写信给你们的时候，你们可以完全忽视他。因为他想利用这些人重新包装他旧有的、隐藏起来的狠毒，顺从着他们的口味写信给他们。在同时，真理清楚的让我们看见，他乃是为了自己的利益而这样做的。

2. Now those who became apostates are these, Arius, Achilles, Aeithales, Carpones, another Arius, and Sarmates, sometime Presbyters: Euzoïus, Lucius, Julius, Menas, Helladius, and Gaius, sometime Deacons: and with them Secundus and Theonas, sometime called Bishops. And the novelties they have invented and put forth contrary to the Scriptures are these following:—God was not always a Father[363], but there was a time when God was not a Father. The Word of God was not always, but originated from things that were not; for God that is, has made him that was not, of that which was not;wherefore there was a time when He was not; for the Son is a creature and a work. Neither is He like in essence to the Father; neither is He the true and natural Word of the Father; neither is He His true Wisdom; but He is one of the things made and created, and is called the Word and Wisdom by an abuse of terms, since He Himself originated by the proper Word of God, and by the Wisdom that is in God, by which God has made not only all other things but Him also. Wherefore He is by nature subject to change and variation as are all rational creatures. And the Word is foreign from the essence of the Father[364], and is alien and separated therefrom. And the Father cannot be described by the Son, for the Word does not know the Father perfectly and accurately, neither can He see Him perfectly. Moreover, the Son knows not His own essence as it really is; for He is made for us, that God might create us by Him, as by an instrument; and He would not have existed, had not God wished to create us.Accordingly, when some one asked them, whether the Word of God can possibly change as the devil changed, they were not afraid to say that He can; for being something made and created, His nature is subject to change.

那些如今成为叛教者的有，亚流，Achilles，Aeithales，Carpones，另一个亚流，，和Sarmates，另有一些长老，包括，Euzoius，Lucius，Julius，Menas，Helladius，和Gaius，以及一些执事，如，Secundus，和Theonas，有时候他们被称为主教（Bishops）。他们发明的小说与圣经相悖逆的有以下的点：—神不永远是父，曾有一时神不是父。神的道不是永存的，而是从虚无中产生的；而是自有的神，从无中造了他；所以，曾有一时他不存在；因为子是一个被造之物和成品。他的本质也与父不同；从本质而言，他也不是父的真道；他也不是真智慧；他只是被造的万物中的一个，而是被错误的称作道和智慧，因为他自己乃是从在神里的那个神借以创造万有，以及他的道和智慧所产生的。故此他的本质如同其他一切有理智的被造之物一样，是会改变的。而道的本质与父完全不同，与父的性质不同，并且是分开的。子无法描述父，道也无法完全和正确的认识父，他（道）也无法完全看见他（父）。除此之外，子也不了解他自己的本质和他的所是。因为他是为我们被造，好叫父能够借由他创造我们，如同一个工具一样。若神不想造我们，他也就不会存在。有鉴于此，当有人问他们（亚流派），神的道会不会像魔鬼一样改变的时候，他们并不害怕说他能！因为，做为一个被塑造，被造的，他的本质就是可以改变的。

3. Now when Arius and his fellows made these assertions, and shamelessly avowed them, we being assembled with the Bishops of Egypt and Libya, nearly a hundred in number, anathematized both them and their followers. But Eusebius and his fellows admitted them to communion, being desirous to mingle falsehood with the truth, and impiety with piety. But they will not be able to do so, for the truth must prevail; neither is there any “communion of light with darkness,” nor any “concord of Christ with Belial[365].” For who ever heard such assertions[366] before? or who that hears them now is not astonished and does not stop his ears lest they should be defiled with such language? Who that has heard the words of John, “In the beginning was the Word[367],” will not denounce the saying of these men, that “there was a time when He was not?” Or who that has heard in the Gospel, “the Only­begotten Son,” and “by Him were all things made[368],” will not detest their declaration that He is “one of the things that were made.” For how can He be one of those things which were made by Himself? or how can He be the Only­begotten, when, according to them, He is counted as one among the rest, since He is Himself a creature and a work? And how can He be “made of things that were not,” when the Father saith, “My heart hath uttered a good Word,” and “Out of the womb I have begotten Thee before the morning star[369]?” Or again, how is He “unlike in substance to the Father,” seeing He is the perfect “image” nd “brightness[370]” of the Father, and that He saith, “He that hath seen Me hath seen the Father[371]?” And if the Son is the “Word” and “Wisdom” of God, how was there “a time when He was not?” It is the same as if they should say that God was once without Word and without Wisdom[372]. And how is He “subject to change and variation,” Who says, by Himself, “I am in the Father, and the Father in Me[373],” and “I and the Father are One[374];” and by the Prophet, “Behold Me, for I am, and I change not[375]?” For although one may refer this expression to the Father, yet it may now be more aptly spoken of the Word, viz., that though He has been made man, He has not changed; but as the Apostle has said, “Jesus Christ is the same yesterday, to­day, and for ever.” And who can have persuaded them to say, that He was made for us, whereas Paul writes, “for Whom are all things, and by Whom are all things[376]?”

如今，当亚流和他的跟随者强词夺理，无耻的公开宣扬这些教导，我们就聚集了在埃及和利比亚将近一百位的主教，一起咒逐他们和他们的跟随着。但是，优西比乌和他的同党还接纳这些人到他们的交通里面，并想要把虚假调和到真理里面，把不敬虔搅拌到敬虔中。但是，他们不能这样做，真理必须被显明，因为‘光和黑暗是不相干的’，‘基督和彼勒也是不相容的’。谁曾经听过这样的教导？谁在听到他们的教导后，不会震惊的捂起他们的耳朵，免得被这些话所玷污？有那个听到过约翰所说的‘太初有道’的，不会公开指责这些人所宣讲的‘曾有一时他不存在’？又有那个听到了‘独生子’和‘万物都是借他造的’的人，不会憎恶他们所谓的他只是‘被造之物中的一个’？他怎么可能成为他所造的东西中的一个呢？当父说‘我心中涌出了良善的道（My heart hath uttered a good Word，译者：根据英文重译）’和‘在晨星之前，我从母腹中生了你（Out ofthe womb I have begotten Thee before the morning star，译者：根据英文重译）’的时候，而根据他们，他又怎么能够同时又是独生的又是其他的被造之物和成品中的一个？再者，若他是父完美的‘像’和‘光辉’，他也说‘人看见了我，就是看见了父’，他的‘本质’又怎么可能‘与父不同’？若子是神的‘道’和‘智慧’，又怎么可能‘有一时他不存在’？这就好像他们说，曾有一时神是没有智慧的一样。（译者：神是全智的。若曾有一时神没有智慧，神就不是全智的了。而是愚蠢的，更是亵渎神的。）自己说‘我在父里面，父在我里面’和‘我与父原是一’的，和先知所称为‘看哪！我是那我是，是不会改变的！（Behold Me, for I am, and I change not，译者：根据英文重译）’的那位，怎么可能是‘可以改变的’？虽然有些人可能会说这是对于父的描述，但是，这被用来描述道应该是合适的，即使他被造成为人，他也没有改变。就如同使徒们说的，‘耶稣基督，昨日、今日、一直到永远、是一样的。’当保罗写道‘原来那为万物所属为万物所本的’的时候，谁又能够驱使他们（指单纯的信徒）说，他（子）是为我们所造的？

4. As to their blasphemous position that “the Son knows not the Father perfectly,” we ought not to wonder at it; for having once set themselves to fight against Christ, they contradict even His express words, since He says, “As the Father knoweth Me, even so know I the Father[377].” Now if the Father knows the Son but in part, then it is evident that the Son does not know the Father perfectly; but if it is not lawful to say this, but the Father does know the Son perfectly, then it is evident that as the Father knows His own Word, so also the Word knows His own Father Whose Word He is.

对于他们所谓‘子无法完全的认识父’这个毁谤的立场，我们不要感到惊讶。只要他们站在抵挡基督的地位上，他们就会与他（基督）的话相悖逆，因为他说，‘正如父认识我，我也认识父一样’。如今，若父只是部分的认识子，子就无法完全认识父；若父能够完全的认识子，那么很明显的父就认识他自己的道，道就能够认识他自己的父。

5. By these arguments and references to the sacred Scriptures we frequently overthrew them; but they changed like chameleons[378], and again shifted their ground, striving to bring upon themselves that sentence, “when the wicked falleth into the depth of evils, he despiseth[379].” There have been many heresies before them, which, venturing further than they ought, have fallen into folly; but these men by endeavouring in all their cavils to overthrow the Divinity of the Word, have justified the other in comparison of themselves, as approaching nearer to Antichrist. Wherefore they have been excommunicated and anathematized by the Church. We grieve for their destruction, and especially because, having once been instructed in the doctrines of the Church, they have now sprung away. Yet we are not greatly surprised, for Hymenæus and Philetusdid[380] the same, and before them Judas, who followed the Saviour, but afterwards became a traitor and an apostate. And concerning these same persons, we have not been left without instruction; for our Lord has forewarned us; “Take heed lest any man deceive you: for many shall come in My name, saying, I am Christ, and the time draweth near, and they shall deceive many: go ye not after them[381];” while Paul, who was taught these things by our Saviour, wrote that “in the latter times some shall depart from the sound faith, giving heed to seducing spirits and doctrines of devils, which reject the truth.[382]”

这些就是我们用来对付他们使用的论点和经文，但是，他们改变立场的速度可以与变色龙媲美，他们拼命的把‘恶人来，藐视随来；羞耻到，辱骂同到’这句话套到自己头上。在他们之前还有很多比他们还厉害的异端，最后都变成愚蠢的。而这些人竟敢用他们吹毛求疵的手段来推翻道的神性，让他们跟其他的异端比起来，更像敌基督。这也是为什么他们被教会开革并咒逐。我们为他们的毁灭而哀伤，特别是因为他们曾都接受教会的教义教导，如今却被吐了出去。对于Hymenæus和Philetusdid我们并不惊讶，与在他们之前的犹大一样，先跟从了救主，然后成为叛徒和叛教者。对于这些人，我们没有别的指示，因为我们的主已经告诉我们‘你们要谨慎，不要受迷惑；因为将来有好些人冒我的名来，说：『我是基督，』又说：『时候近了』，你们不要跟从他们！’同时，保罗从我们的救主得到教导，写道，‘在後来的时候，必有人离弃真道，听从那引诱人的邪灵和鬼魔的道理。 ’

6. Since then our Lord and Saviour Jesus Christ has instructed us by His own mouth, and also hath signified to us by the Apostle concerning such men, we accordingly being personal witnesses of their impiety, have anathematized, as we said, all such, and declared them to be alien from the Catholic Faith and Church. And we have made this known to your piety, dearly beloved and most honoured fellow­ministers, in order that should any of them have the boldness[383] to come unto you, you may not receive them, nor comply with the desire of Eusebius, or any other person writing in their behalf. For it becomes us who are Christians to turn away from all who speak or think any thing against Christ, as being enemies of God, and destroyers[384] of souls; and not even to “bid such God speed[385],” lest we become partakers of their sins, as the blessed John hath charged us. Salute the brethren that are with you. They that are with me salute you.

因我们的主和救主耶稣基督已经亲口指示我们，并借由使徒们预告了这些人的事迹，我们也是他们的不敬虔的见证人，咒 逐了他们，并宣告他们与大公信仰和教会是无关的。亲爱的和最尊敬的同作牧人的，我们让您们知道了这一切，好叫他们 胆敢来找你们的时候，你们会拒绝接待他们，也不要顺从优西比乌，或任何人以他们的名义写给你们的信里面的请求。我 们，作为基督徒，要远离任何敌对基督的教导，他们是神的敌人，魂的破坏者。如同有福的约翰嘱咐我们的，我们不要有 份于他们的罪。问候一切与您们在一起的弟兄们。与我们在一起的弟兄们也问您们安。

Presbyters of Alexandria. / 亚力山大的主教们

7. I, Colluthus, Presbyter, agree with what is here written, and give my assent to the deposition of Arius and his associates in impiety.
我，Colluthus，长老，完全认可这里所写的，并赞成罢逐亚流和与他的不敬虔有份的人。