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- * 论信望爱 （奥古斯丁）- 38章
chapter 38
Is it that He (HS) made Him (JC),
是他（圣灵）造他（耶稣基督）吗
since our Lord Jesus Christ,
因为我们的主耶稣基督
though as God all things were made by Him,
作为神，万物借着他被造，
yet as man was Himself made;
作为人，他自己被造
as the apostle says, who was made of the seed of David according to the flesh?
如使徒说的，就肉体看，他从大卫的后裔被造？
But as that created thing
但是作为那被造物
which the Virgin conceived and brought forth
童贞女怀孕、生产
though it was united only to the person of the Son,
它只有被联合到子的位格
was made by the whole Trinity
被整个三一神所造
(for the works of the Trinity are not separable),
（因为三一神的工作不是分开的）
why should the Holy Spirit alone be mentioned as having made it?
为什么圣灵单独被提到如同已经造了他？
彩虹炫 | 编辑 删除Big - * 奥古斯丁 - 讲道文
http://www.newadvent.org/fathers/160331.htm
--Sermons on the New Testament (Augustine)
--Sermon 31 on the New Testament
--6. ... Since then they are men, and the sons of men, if they are not the children of the Most High, they are liars, for, all men are liars. If they are the sons of God, if they have been redeemed by the Saviour's grace, if purchased with His precious Blood, if born again of water and of the Spirit, if predestinated to the inheritance of heaven, then indeed are they children of God . And so thereby are gods. What then would a lie have to do with you? ...
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- * 区利罗
http://books.google.com/books?id=N--h3G5Y60gC&printsec=frontcover&dq=Cyril+Alexandria&hl=en&ei=DSCATYeIIfSw0QGAkMWECQ&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCsQ6AEwAA#v=onepage&q=latin&f=false
《Cyril of Alexadria》written by Norman Russell,
67页指出：区利罗的著作多被翻译成拉丁文，送往罗马。
71页指出：亚历山大有许多翻译员，而与耶柔米同时代的区利罗应该见过耶柔米的作品。
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- * 论信望爱 （奥古斯丁）- 38章
The Handbook on Faith, Hope and Love
http://www.newadvent.org/fathers/1302.htm
Chapter 38. Jesus Christ, According to the Flesh, Was Not Born of the Holy Spirit in Such a Sense that the Holy Spirit is His Father.
Nevertheless, are we on this account to say
that the Holy Ghost is the father of the man Christ,
and that as God the Father begot the Word,
so God the Holy Spirit begot the man,
and that these two natures constitute the one Christ;
and that as the Word He is the Son of God the Father,
and as man [He is] the Son of God the Holy Spirit,
because the Holy Spirit as His father begot Him of the Virgin Mary?
Who will dare to say so?
Nor is it necessary to show by reasoning how many other absurdities flow from this supposition,
when it is itself so absurd that no believer's ears can bear to hear it.
Hence, as we confess, Our Lord Jesus Christ,
who of God is God,
and as man was born of the Holy Ghost and of the Virgin Mary,
having both natures, the divine and the human,
is the only Son of God the Father Almighty, from whom proceeds the Holy Spirit.
Now in what sense do we say that Christ was born of the Holy Spirit,
if the Holy Spirit did not beget Him?
Is it that He (HS) made Him (JC),
since our Lord Jesus Christ,
though as God all things were made by Him,
yet as man was Himself made;
as the apostle says, who was made of the seed of David according to the flesh?
But as that created thing
which the Virgin conceived and brought forth
though it was united only to the person of the Son,
was made by the whole Trinity
(for the works of the Trinity are not separable),
why should the Holy Spirit alone be mentioned as having made it?
Or is it that, when one of the Three is mentioned as the author of any work,
the whole Trinity is to be understood as working?
That is true, and can be proved by examples.
But we need not dwell longer on this solution.
For the puzzle is, in what sense it is said, born of the Holy Ghost,
when He is in no sense the Son of the Holy Ghost?
For though God made this world,
it would not be right to say that it is the Son of God,
or that it was born of God;
we would say that it was created, or made, or framed, or ordered by Him, or whatever form of expression we can properly use.
Here, then, when we make confession that Christ was born of the Holy Ghost and of the Virgin Mary,
it is difficult to explain how it is that He is not the Son of the Holy Ghost and is the Son of the Virgin Mary,
when He was born both of Him and of her.
It is clear beyond a doubt that He was not born of the Holy Spirit as His father,
in the same sense that He was born of the Virgin as His mother.
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- * 论信望爱 （奥古斯丁）- 38章 - 拉丁文原文。
http://www.augustinus.it/latino/enchiridion/enchiridion.htm
ENCHIRIDION AD LAURENTIUM LIBER UNUS
(DE FIDE, SPE ET CARITATE LIBER UNUS)
12. 38. Numquid tamen ideo dicturi sumus patrem hominis Christi esse Spiritum Sanctum, ut Deus Pater Verbum genuerit, Spiritus Sanctus hominem, ex qua utraque substantia Christus unus esset, et Dei Patris filius secundum Verbum et Spiritus Sancti filius secundum hominem, quod eum Spiritus Sanctus tamquam pater eius de matre virgine genuisset? Quis hoc dicere audebit? Nec opus est ostendere disputando quanta alia sequantur absurda, cum hoc ipsum iam ita sit absurdum ut nullae fideles aures id valeant sustinere. Proinde sicut confitemur, Dominus noster Iesus Christus, qui de Deo Deus, homo autem natus est de Spiritu Sancto et de virgine Maria, utraque substantia, divina scilicet atque humana, Filius est unicus Dei Patris omnipotentis, de quo procedit Spiritus Sanctus. Quomodo ergo dicimus Christum natum de Spiritu Sancto, si non eum genuit Spiritus Sanctus? An quia fecit eum? Quoniam Dominus noster Iesus Christus in quantum Deus est, omnia per ipsum facta sunt 81; in quantum autem homo est, et ipse factus est , sicut Apostolus dicit: Factus est ex semine David secundum carnem 82. Sed cum illam creaturam quam virgo concepit et peperit, quamvis ad solam personam Filii pertinentem, tota Trinitas fecerit; neque enim separabilia sunt opera Trinitatis; cur in ea facienda solus Spiritus Sanctus nominatus est? An et quando unus trium in aliquo opere nominatur, universa operari Trinitas intellegitur? Ita vero est, et exemplis doceri potest. Sed non est in hoc diutius immorandum. Illud enim movet, quomodo dictum sit: Natus de Spiritu Sancto 83, cum filius nullo modo sit Spiritus Sancti. Neque enim quia mundum istum fecit Deus, eum fas est dici filium, aut eum natum de Deo; sed factum vel creatum vel conditum vel institutum ab illo, vel si quid huiusmodi recte possumus dicere. Hic ergo, cum confiteamur natum de Spiritu Sancto et Virgine Maria, quomodo non sit filius Spiritus Sancti et sit filius Virginis Mariae cum et de illo et de illa sit natus, explicare difficile est; procul dubio quippe non sic de illo ut de patre, sic autem de illa ut de matre natus est.
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- * 三位一体论 - 奥古斯丁着
http://book.kuanye.net/files/article/fulltext/0/714.html
三位一体论 - 奥古斯丁着
第一部
第七章、子如何比父小，也比祂自己小
十四、我已说到我们的前辈应用圣经中上述和类似的见证，来揭露异端派的错谬，将教义所示三位一体的合一和平等给向我们证明。
由于上帝的道成为肉身，作成我们得救的工夫，好叫为人的基督耶稣可以作神人间的中保，
所以在圣经中有许多事说起来，好像是表明甚或是很明显地说，父是比子大的；以致人们不求甚解，或不顾圣经的全盘意义，企图将那些从肉体论耶稣基督所说的事，转移到祂道成肉身以前永恒的本体上去。
例如，他们说，子比父小，因为经上记着主自己说：“父是比我大的”（约24：28）。
但真理证明，按照同一意义子也是比祂自己小；因为祂既“虚己，取了奴仆的形像，”祂怎得不成为比祂自己小呢？
祂之取了奴仆的形像 ，并不使祂失去那使祂与父同等的上帝之形像。
倘若 祂取了奴仆的形像 ，而并不是使祂失去上帝的形像，因为祂自己在奴仆的形像里和在上帝的形像里同是父上帝的独生子，在上帝的形像里是与父同等，在奴仆的形像里是神人间的中保，即为人的基督耶稣；
那么谁个不能看见祂在上帝的形像里比祂自己大，可是在奴仆的形像里却比祂自己小呢？
而后者照着奴仆的形像加以了解，就没有混乱之处。其实这将全部圣经弄清楚这问题的准则，是在使徒保罗一封书信的一章里揭橥了。他在那里足够清楚地将这区分介绍给我们，说：
“他本有上帝的形像，不以自己与上帝同等为强夺的；反倒虚己， 取了奴仆的形像 ，成为人的样式；并有人的样子”（腓2：7）。
于是在本性上上帝的儿子与父上帝同等，但在“样子”上比父小。因为在祂所取的奴仆形像上，祂比父小；但在祂取了奴仆的形像以前所有父得形像上，祂与父同等。
祂在上帝的形像上是道，“万物是祂造的”（约1：3）；但祂在奴仆的形像上“为女子所生，且生在律法以下，要把律法以下的人赎出来”（加4：4，5）。
照样祂在上帝的形像里造了人；祂在奴仆的形像里被造为人。
因为假如父独自造了人，而子没有分，经上就不会记着说：“我们要照着我们的形像，按着我们的样式造人”（创1：26）。
所以，既然 上帝的形像取了奴仆的形像 ，所以祂是二者，是上帝也是人：是上帝，乃是由于上帝去取；也是人，乃是由于人被取。
二者中之一，既不因取的动作而变成了另一，即神并未被改变成受造者，以致不再是神；而受造者也并不改变成为神，以致不再是受造者。
第八章、将被人误解论子服在父以下的经文加以说明。基督将国交与父，并不把国舍弃。得以看见祂，乃是合一切行动所应许的目的。圣灵与父一样能赐福给我们。
十五、使徒说：“万物既服了祂，那时，子也要自己服那叫万物服祂的”（林前15：28）。
这段经文 使人不得把基督所取人的样子看为在后来变成了神性 ，或（说得更确切些）变成了不是受造者，而是合一的三位一体神——一种无形的，不变的，合质的，与本身同永恒的本性。
如若有人主张说，经文“那时，子也要自己服那叫万物服祂的”，是要使人可以相信“服”乃指受造者后来变成创造主的本体或本质，那就是说，本来受造者的本体要变成创造主的本体，
那么这种人至少承认无法置疑的真理，即他所主张的，在主说“我父是比我大的”时候，尚没有实现。
因为祂说这话，不仅是在祂升天以前，也是在祂受难从死复活以前。
但若他们设想祂的人性将变成神的本质，而“那时，子也要自己服那叫万物服祂的”经文便是这么说，
即宛如是说：那时， 人子自己和上帝的道所取的人性，也要变成那叫万物服祂的上帝的本性 ，那么他们就也必须设想这将在审判日后，即当“祂将国交与父上帝”时，才实现出来。
按照这种意见说，甚至在这时以后父还是比那从童女所取奴仆的形像大。
但若有人进一步主张说，基督耶稣这人已经变成了上帝的本体，至少他们不能否认祂在受难以前说：“因为父是比我大的”时，祂的人性还存留着；从此这话的意思无疑是父是：比奴仆的形像大，但子在上帝的形像里是与父同等。
谁听到使徒说：“祂既说万物都服了祂，明显那叫万物服祂的不在其内了”（林前15：47），
谁也不得想那叫万物服祂的话，乃是单指父说的，好像子自己没有叫万物服祂自己。
因为这就是使徒向腓利比人所明白宣说的：“我们却是天上国民；并且等候救主就是主，耶稣基督从天上降临。祂要按着那能叫万有归服自己的大能，将我们这卑贱的身体改变形状，和祂自己荣耀的身体相似”（腓3：20，21）。
可见父和子的行动是分不开的。
否则，父也没有将万物服自己，但子叫万物服了父，因为子把国交与祂，将一切执政的，掌权的，有能的，都废弃了。
因为使徒论子说：“祂就把国交与父上帝；将一切执政的，掌权的，有能的，都废弃。”那将一切废弃的，也使一切服从。
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- * On the Trinity (Book I)
http://www.newadvent.org/fathers/130101.htm
On the Trinity (Book I)
Chapter 7.— In What Manner the Son is Less Than the Father, and Than Himself.
14. In these and like testimonies of the divine Scriptures, by free use of which, as I have said, our predecessors exploded such sophistries or errors of the heretics, the unity and equality of the Trinity are intimated to our faith. But because, on account of the incarnation of the Word of God for the working out of our salvation, that the man Christ Jesus might be the Mediator between God and men, many things are so said in the sacred books as to signify, or even most expressly declare, the Father to be greater than the Son; men have erred through a want of careful examination or consideration of the whole tenor of the Scriptures, and have endeavored to transfer those things which are said of Jesus Christ according to the flesh, to that substance of His which was eternal before the incarnation, and is eternal. They say, for instance, that the Son is less than the Father, because it is written that the Lord Himself said, My Father is greater than I. But the truth shows that after the same sense the Son is less also than Himself; for how was He not made less also than Himself, who emptied Himself, and took upon Him the form of a servant? For He did not so take the form of a servant as that He should lose the form of God, in which He was equal to the Father. If, then, the form of a servant was so taken that the form of God was not lost, since both in the form of a servant and in the form of God He Himself is the same only-begotten Son of God the Father, in the form of God equal to the Father, in the form of a servant the Mediator between God and men, the man Christ Jesus; is there any one who cannot perceive that He Himself in the form of God is also greater than Himself, but yet likewise in the form of a servant less than Himself? And not, therefore, without cause the Scripture says both the one and the other, both that the Son is equal to the Father, and that the Father is greater than the Son. For there is no confusion when the former is understood as on account of the form of God, and the latter as on account of the form of a servant. And, in truth, this rule for clearing the question through all the sacred Scriptures is set forth in one chapter of an epistle of the Apostle Paul, where this distinction is commended to us plainly enough. For he says, Who, being in the form of God, thought it not robbery to be equal with God; but emptied Himself, and took upon Him the form of a servant , and was made in the likeness of men: and was found in fashion as a man. The Son of God, then, is equal to God the Father in nature, but less in fashion. For in the form of a servant which He took He is less than the Father; but in the form of God, in which also He was before He took the form of a servant, He is equal to the Father. In the form of God He is the Word, by whom all things are made; but in the form of a servant He was made of a woman, made under the law, to redeem them that were under the law. In like manner, in the form of God He made man; in the form of a servant He was made man. For if the Father alone had made man without the Son, it would not have been written, Let us make man in our image, after our likeness. Therefore, because the form of God took the form of a servant , both is God and both is man; but both God, on account of God who takes; and both man, on account of man who is taken. For neither by that taking is the one of them turned and changed into the other: the Divinity is not changed into the creature, so as to cease to be Divinity; nor the creature into Divinity, so as to cease to be creature.
Chapter 8.— The Texts of Scripture Explained Respecting the Subjection of the Son to the Father, Which Have Been Misunderstood. Christ Will Not So Give Up the Kingdom to the Father, as to Take It Away from Himself. The Beholding Him is the Promised End of All Actions. The Holy Spirit is Sufficient to Our Blessedness Equally with the Father.
15. As for that which the apostle says, And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him:
either the text has been so turned,
lest any one should think that the fashion of Christ, which He took according to the human creature, was to be transformed hereafter into the Divinity ,
or (to express it more precisely) the Godhead itself, who is not a creature, but is the unity of the Trinity,— a nature incorporeal, and unchangeable, and consubstantial, and co-eternal with itself;
or if any one contends, as some have thought, that the text, Then shall the Son also Himself be subject unto Him that put all things under Him, is so turned
in order that one may believe that very subjection to be a change and conversion hereafter of the creature into the substance or essence itself of the Creator,
that is, that that which had been the substance of a creature shall become the substance of the Creator;
— such an one at any rate admits this, of which in truth there is no possible doubt, that this had not yet taken place, when the Lord said, My Father is greater than I.
For He said this not only before He ascended into heaven, but also before He had suffered, and had risen from the dead.
But they who think that the human nature in Him is to be changed and converted into the substance of the Godhead, and that it was so said, Then shall the Son also Himself be subject unto Him that put all things under Him,
— as if to say, Then also the Son of man Himself, and the human nature taken by the Word of God, shall be changed into the nature of Him who put all things under Him —must also think that this will then take place, when, after the day of judgment, He shall have delivered up the kingdom to God, even the Father. And hence even still, according to this opinion, the Father is greater than that form of a servant which was taken of the Virgin. But if some affirm even further, that the man Christ Jesus has already been changed into the substance of God, at least they cannot deny that the human nature still remained,
when He said before His passion, For my Father is greater than I; whence there is no question that it was said in this sense, that the Father is greater than the form of a servant, to whom in the form of God the Son is equal. Nor let any one, hearing what the apostle says,
But when He says all things are put under Him, it is manifest that He is excepted which did put all things under Him, think the words, that He has put all things under the Son, to be so understood of the Father, as that He should not think that the Son Himself put all things under Himself.
For this the apostle plainly declares, when he says to the Philippians, For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: who shall change our vile body, that it may be fashioned like His glorious body, according to the working whereby He is able even to subdue all things unto Himself.
For the working of the Father and of the Son is indivisible.
Otherwise, neither has the Father Himself put all things under Himself, but the Son has put all things under Him, who delivers the kingdom to Him, and puts down all rule and all authority and power.
For these words are spoken of the Son:
When He shall have delivered up, says the apostle, the kingdom to God,
even the Father; when He shall have put down all rule, and all authority, and all power.
For the same that puts down, also makes subject.
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- * 特土良 Tertullian
> 事实上，钱耀诚和黄士哲牧师并不是第一个发明这种基督论异端的人。早在2世纪，特土良在面对诺斯底主义瓦伦天奴派的基督论异端时，在他的《基督的肉體（On the Flesh of Christ）》中就明确说到：
> For, as I have read in some writer of Valentinus' wretched faction,(18) they refuse at the outset to believe that a human and earthly substance was created (19) for Christ, lest the Lord should be regarded as inferior to the angels, who are not formed of earthly flesh; / 当我读到瓦伦天奴（Valentinus）的荒诞小说时，他们为了避免主不被人認為比天使微小，而天使不是由属地的血肉所造的，就此拒绝相信基督的人性和属地的本质是 被造的 ；
( http://www.thelatinlibrary.com/tertullian/tertullian.carne.shtml )
: http://www.tertullian.org/articles/evans_carn/evans_carn_03latin.htm
: XV nam, ut penes quendam ex
Valentini factiuncula legi, primo non putant terrenamet humanam
Christo substantiam informatam ne deterior angelis dominus deprehendatur qui non terrenae carnis extiterunt, dehinc quod
oporteret similem nostrae carnem similiter nasci, non de spiritu
nec de deo, sed ex viri voluntate.
: http://www.tertullian.org/articles/evans_carn/evans_carn_04eng.htm
: 15 For, as I
have read in the works of one of Valentinus' faction, in the first
place they refuse to admit that terrestrial and human substance
was brought into shape for Christ, lest the Lord should turn out to be of less worth than the angels, who do not consist of terrestrial
flesh: and secondly, because flesh like ours would have needed
to be born like us, not of the Spirit, nor of God, but of the will of a
man.
: http://www.tertullian.org/anf/anf03/anf03-39.htm
: Chapter XV. For, as I have read in some writer of Valentinus' wretched faction,220 they refuse at the outset to believe that a human and earthly substance was created 221 for Christ, lest the Lord should be regarded as inferior to the angels, who are not formed of earthly flesh; whence, too, it would be necessary that, if His flesh were like ours, it should be similarly born, not of the Spirit, nor of God, but of the will of man.
: 221 Informatam.
: informat.am VPAR 1 1 ACC S F PERF PASSIVE PPL
informo, informare, informavi, informatus V (1st) [XXXDX] lesser
shape, form; fashion ; form an idea of;
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- http://www.360doc.com/content/11/0106/09/4847571_84346329.shtml
唐崇荣 基督论 十 问题解答
13. 主耶稣既是完全的神，又是完全的人；道成肉身，神性穿上人性。可见主耶稣有分于受造的人性，甚至祂复活的肉身也是会朽坏的。若因此下结论：主耶稣不但是创造者，也是受造的，有分于受造的，这样的结论有没有问题？
答：大有问题！耶稣是[创造者]。如果祂的身体是[被造的]，那么祂整个身体是自己造的，祂进去祂自己造的里面；那祂到底有分于受造的部份，或是受造的部份有分于祂呢？你把它巅倒过来了！ 是[道成肉身]，不是道进到被造肉身之中，是[道成肉身] ；换句话说，道经过一个过程以后，就在肉身中间显现。圣经从来没有提到，耶稣有受造的一部份，这个是亚流的异端、是诺斯底主义的异端、是李常受的异端来毒害教会。耶稣基督里面没有受造的一部份，祂是创造者，祂是配受敬拜和永恒歌颂的。罗马书九章５节：［列祖就是他们的祖宗，按肉体说，基督也是从他们出来的；祂是在万有之上，永远可称颂的上帝。阿们。］祂是永远被歌颂、领受敬拜的创造者，祂不是被造的。至于启示录三章14节所提到的：[你要写信给老底嘉教会的使者，说：那为阿们的，为诚信真实见证的，在上帝创造万物之上为元首的说。]那一位在创造界中为元首的，有的人用希腊文把它翻译为[在创造中间最先的]，或"The first created one",或"The first born of the creatures"。我们应当怎样翻译才合乎全本圣经的思想呢？在被造中间成为阿拉法的、最原先的、做领导的、做领袖的、首先的那一位，祂是阿拉法、俄梅戛。 所以耶稣基督不是受造的 ，在基督的位格里面，没有受造的成份；连祂的人性、肉身中间，还是神自已以祂无穷的大能在肉身的范围中间向人显现，祂才是我们的救主。
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- * 爱任纽--反异端--第五部第一章一节、三节
https://www.51zanmei.net/home-space-uid-21906-do-blog-id-7145.html
2. “如果祂只是一个幻影，祂就不曾从马利亚承受肉体，像我们已证明的一样。因为除非祂在自己身上将亚当受造 重演， 祂就不是真具有血肉之体，来拯救我们。瓦伦提努（Valentinus）派坚持基督为幻影之说，来反对肉体的得救，乃是错了。
3. “正如神当初造人时，将气吹入受造的人里面，他便成了有生命，有理性的人；照样在这末世，祂 被造成为 一个有生命而完全的人，能够承受完全的父，这是由于父的道和神的灵与亚当受造的体质结合起来……”
( http://www.gnosis.org/library/advh5.htm )
( http://www.ccel.org/ccel/schaff/anf01.ix.vii.ii.html )
http://www.newadvent.org/fathers/0103501.htm
1. We — who were but lately created by the only best and good Being, by Him also who has the gift of immortality, having been formed after His likeness (predestinated, according to the prescience of the Father, that we, who had as yet no existence, might come into being), and made the first-fruits of creation — have received,
Since the Lord thus has redeemed us through His own blood, giving His soul for our souls, and His flesh for our flesh, and has also poured out the Spirit of the Father for the union and communion of God and man, imparting indeed God to men by means of the Spirit, and, on the other hand, attaching man to God by His own incarnation, and bestowing upon us at His coming immortality durably and truly, by means of communion with God—all the doctrines of the heretics fall to ruin.
2. And I have proved already, that it is the same thing to say that He appeared merely to outward seeming, and [to affirm] that He received nothing from Mary. For He would not have been one truly possessing flesh and blood, by which He redeemed us, unless He had summed up in Himself the ancient formation of Adam .
3. so also, in [the times of] the end, the Word of the Father and the Spirit of God, having become united with the ancient substance of Adam's formation, rendered man living and perfect, receptive of the perfect Father, in order that as in the natural [Adam] we all were dead, so in the spiritual we may all be made alive.
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- http://books.google.com/books?id=13EjEtMLvg8C&pg=PA314&dq=Adversus+Haereses+quis+enim&hl=en&ei=fdqBTsXbMoPv0gG_ze13&sa=X&oi=book_result&ct=result&resnum=1&sqi=2&ved=0CDMQ6AEwAA#v=onepage&q&f=false
: Sancti Irenaei, episcopi Lugdunensis, Libros quinque adversus haereses
: page 314, Book V, Chapter 1, (Liber V, Cap I)
: Latin
2. Neque enim esset vere sanguinem et carnem habens, per quam nos redemit, nisi antiquam plasmationem Adae in semetipsum recapitulasset.
: Greek (original)
2. Ουδε γαρ ην αληθως σαρκα και αιμα εσχηκως, δι ων ημας εξηγορασατο, ει μη την αρχαιαν πλασιν του Αδαμ εις εαυτοω ανεκεφαλαιωσατο.
: ανεκεφαλαιωσατο
ἀνακεφαλαιόομαι -- to sum up the argument: ( http://www.perseus.tufts.edu/hopper/morph?l=a%29nakefalaio%2Fomai&la=greek&can=a%29nakefalaio%2Fomai0 )
ἀνακεφαλαιόω -- to sum up the argument: ( http://www.perseus.tufts.edu/hopper/morph?l=a%29nakefalaio%2Fw&la=greek&can=a%29nakefalaio%2Fw0&prior=a%29nakefalaio/omai ) (Rom 13:9; Eph 1:10)
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- http://books.google.com/books?id=13EjEtMLvg8C&pg=PA314&dq=Adversus+Haereses+quis+enim&hl=en&ei=fdqBTsXbMoPv0gG_ze13&sa=X&oi=book_result&ct=result&resnum=1&sqi=2&ved=0CDMQ6AEwAA#v=onepage&q&f=false
: Sancti Irenaei, episcopi Lugdunensis, Libros quinque adversus haereses
: page 314, Book V, Chapter 1, (Liber V, Cap I)
: Latin
3. sin in fine Verbum Patris et Spiritus Dei, adunitus antiquae substantiae plasmationis Adae, viventem at perfectum effecit hominem, capientem perfectum Patrem:
: effecit
( http://www.archives.nd.edu/cgi-bin/words.exe?effecit )
effec.it V 3 1 PERF ACTIVE IND 3 S
bring about; effect, execute, cause; accomplish; make, produce; prove;
: adunitus
( http://www.archives.nd.edu/cgi-bin/words.exe?adunitus )
unit.us VPAR 3 4 NOM S M PERF PASSIVE PPL
unite, combine into one;
: Greek
: Latin
1. et ab eo qui habet donationem incorruptibilitatis, in eam quae est ad eum similitudinem facti,(prae destinati quidem, ut essemus qui nondum eramus, secundum praescientiam Patris,) factiautem initium facturae
: facti
( http://www.archives.nd.edu/cgi-bin/words.exe?facti )
fact.i VPAR 3 1 NOM P M PERF PASSIVE PPL
make /build/construct/create/cause/do; have built/made; fashion; work (metal);
produce; produce by growth; bring forth (young); create, bring into existence;
fact.i VPAR 3 3 NOM P M PERF PASSIVE PPL
fio, feri, factus sum V SEMIDEP [XXXAO]
happen, come about; result (from); take place, be held, occur, arise (event);
be made /created/instituted/elected/appointed/given; be prepared/done; develop;
* SEMIDEP: semi-deponent; a certain voice carries the meaning of a different voice; semi emphasizes that it happens only in a certain tense; for fio, its perfect tense makes its passive voice act as active voice.
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- The Apostolic Father Irenaeus - Against Heresies: Book V, Chapter 1,
1. by Him also who has the gift of immortality, having been formed after His likeness, and made the first-fruits of creation
... imparting indeed God to men by means of the Spirit, and, on the other hand, attaching man to God by His own incarnation,
1. et ab eo qui habet donationem incorruptibilitatis, in eam quae est ad eum similitudinem facti, facti autem initium facturae
2. unless He had summed up in Himself the ancient formation of Adam .
2. nisi antiquam plasmationem Adae in semetipsum recapitulasset.
2. 因为除非祂在自己身上将亚当受造 重演，
3. so also, in [the times of] the end, the Word of the Father and the Spirit of God, having become united with the ancient substance of Adam's formation, rendered man living and perfect,
3. sin in fine Verbum Patris et Spiritus Dei, adunitus antiquae substantiae plasmationis Adae, viventem at perfectum effecit hominem, capientem perfectum Patrem:
3. 照样在这末世，祂 被造成为(produce) 一个有生命而完全的人，能够承受完全的父，这是由于父的道和神的灵与亚当受造的体质结合起来……”
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