※ 引述《theologe (人人皆業餘神學~)》之銘言：
: 這就是愛任紐
: 之名言「不被取上的是不得醫治的」（'the unassumedis the unhealed'）的意思。"
代貼老魚
標題：是貴格利！不是愛任紐！
https://www.ptt.cc/bbs/Christianity/M.1465399663.A.6A0.html
作者 theologe (人人皆業餘神學~) 看板 Christianity
標題 Re: [討論] 代貼 介紹地方召會的救贖論2
時間 Wed Jun 8 23:27:38 2016
這就是愛任紐之名言「不被取上的是不得醫治的」（'the unassumedis the unhealed'）
的意思。"
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以下是正確的資料，請神學家不要張冠李戴。
TO CLEDONIUS THE PRIEST AGAINST APOLLINARIUS. (EP. CI.) BY GREGORY OF NYSSA
至CLEDONIUS 教士－駁斥亞波理拿流，尼撒的貴格利
If anyone has put his trust in Him as a Man without a human mind, he is really
bereft of mind, and quite unworthy of salvation. [For that which He has not a
ssumed He has not healed]; but that which is united to His Godhead is also sav
ed. If only half Adam fell, then that which Christ assumes and saves may be ha
lf also; but if the whole of his nature fell, it must be united to the whole n
ature of Him that was begotten, and so be saved as a whole. Let them not, then
, begrudge us our complete salvation, or clothe the Saviour only with bones an
d nerves and the portraiture of humanity. For if His Manhood is without soul,
even the Arians admit this, that they may attribute His Passion to the Godhead
, as that which gives motion to the body is also that which suffers. But if He
has a soul, and yet is without a mind, how is He man, for man is not a mindle
ss animal? And this would necessarily involve that while His form and tabernac
le was human, His soul should be that of a horse or an ox, or some other of th
e brute creation. This, then, would be what He saves; and I have been deceived
by the Truth, and led to boast of an honour which had been bestowed upon anot
her. But if His Manhood is intellectual and nor without mind, let them cease t
o be thus really mindless. But, says such an one, the Godhead took the place o
f the human intellect. How does this touch me? For Godhead joined to flesh alo
ne is not man, nor to soul alone, nor to both apart from intellect, which is t
he most essential part of man. Keep then the whole man, and mingle Godhead the
rewith, that you may benefit me in my completeness. But, he asserts, He could
not contain Two perfect Natures. Not if you only look at Him in a bodily fashi
on. For a bushel measure will not hold two bushels, nor will the space of one
body hold two or more bodies. But if you will look at what is mental and incor
poreal, remember that I in my one personality can contain soul and reason and
mind and the Holy Spirit; and before me this world, by which I mean the system
of things visible and invisible, contained Father, Son, and Holy Ghost. For s
uch is the nature of intellectual Existences, that they can mingle with one an
other and with bodies, incorporeally and invisibly. For many sounds are compre
hended by one ear; and the eyes of many are occupied by the same visible objec
ts, and the smell by odours; nor are the senses narrowed by each other, or cro
wded out, nor the objects of sense diminished by the multitude of the percepti
ons. But where is there mind of man or angel so perfect in comparison of the G
odhead that the presence of the greater must crowd out the other? The light is
nothing compared with the sun, nor a little damp compared with a river, that
we must first do away with the lesser, and take the light from a house, or the
moisture from the earth, to enable it to contain the greater and more perfect
. For how shall one thing contain two completenesses, either the house, the su
nbeam and the sun, or the earth, the moisture and the river?
若有任何人相信祂作為一個人，確沒有人的心思，剝奪了祂的心思，那麼他就不配得到救
贖。[因為祂所沒有取得的，祂就不能醫治]；凡與祂的神格聯合的，就被拯救。若只有半
個亞當墮落，基督當取得並醫治的，也當是半個亞當；但是若亞當的整個性質墮落了，那
麼他的整個性質就當與那位被生的之性質聯合，而完全得救。別讓那些人忌妒我們的萬全
救恩，或只為救主裝上了骨頭與神經，並一個人的外觀。因為若祂作為人二沒有心思，即
便亞流派也這麼認為，那麼他們就能把祂的受苦算在祂的神格上，就好像把行動歸給那個
受苦的身體一樣。但是，若祂有一個魂，這個魂確沒有心思，祂又怎麼可能是一個人呢？
因為人不是一個沒有思想的畜生。這就意味著，雖然祂的構成以及帳幕（約翰一14－譯者
）必須是人，祂的魂卻是像一匹馬，一頭牛，甚至某種的野獸一樣。那麼，祂還能夠拯救
什麼呢？我被我的信仰欺騙了，以至於誇耀那個當被賦予另一種生物的榮耀。但是，若祂
的人性是理性的，並不是沒有心思的，讓他們別再做那種缺乏理性的人（即白癡－譯者）
。但是，若論說神取代了人的理性。這又跟我有什麼關係呢？因為與肉身聯合的神格不是
人，也不是魂，也不能缺少理性，就是人最為重要的部分。讓祂做一個完整，並與神格調
合的人吧！好叫你能夠從我的完整得益。但是，他還堅稱，祂不可能擁有兩個完整的性質
。你不會只在身體的角度中看祂。一個英鬥的容器無法裝兩個英鬥的事物。但是若你從心
思並非物質的角度看祂，請記得在我的位格中可以包括魂、理性、心思與聖靈；在我之前
是這個世界，我指得是由看得見的事物並包含父、子與聖靈之事物所構成的系統。因為那
乃是理性存有的本質（the nature of intellectual Existences）它們可以在彼此之間
，並與身體以不可見的方式相調和成為一。因為一隻耳朵可以聽見許多聲音；許多人的眼
睛可以同時被同樣的一個看得見的事物所佔有，人也可以同時聞到許多氣味；沒有任何一
種感觀是狹窄的，只能被一件事物擠得水洩不通，也沒有任何感覺得到的事物會被許多不
同的感應所削減。然而，人或天使的心思與神相較是那麼的完全以至於更大的那個會淹沒
較小的那個？光無法與太陽相比擬，濕地也無法與河流向比擬，使得我們必須先拋棄較小
的，從個房子中取得光，或從地球取得濕氣，好使得我們能夠容納的下更大並更為完全的
事物。因為一件事物怎麼可能容的下兩個完全（completenesses）？不論是房子，光線與
太陽，濕氣與河流。