Ανάθεμα Α´
Εἴ τις οὐχ ὁμολογεῖ θεὸν εἶναι κατὰ ἀλήθειαν τὸν Ἐμμανουὴλ καὶ διὰ τοῦτο θεοτόκον τὴν ἁγίαν παρθένον (γεγέννηκε γὰρ σαρκικῶς σάρκα γεγονότα τὸν ἐκ θεοῦ λόγον), ἀνάθεμα ἔστω.
|
Anathema 1:
If anyone does not confess that Emmanuel is God in truth, and therefore that the holy virgin is the God-Bearer (for she bore in a fleshly way the Word of God become flesh, let him be anathema.
|
Anathema 1:
Kto nevyznáva, že Emanuel je naozaj Boh a že svätá Panna je preto Matkou Božou (porodila totiž podľa tela vtelené, z Boha pochádzajúce Slovo), nech je anathemovaný.
|
|
Ανάθεμα B´
Εἴ τις οὐχ ὁμολογεῖ σαρκὶ καθ' ὑπόστασιν ἡνῶσθαι τὸν ἐκ θεοῦ πατρὸς λόγον ἕνα τε εἶναι Χριστὸν μετὰ τῆς ἰδίας σαρκός, τὸν αὐτὸν δηλονότι θεόν τε ὁμοῦ καὶ ἄνθρωπον, ἀνάθεμα ἔστω.
|
Anathema 2:
If anyone does not confess that the Word from God the Father has been united by hypostasis with the flesh and is one Christ with his own flesh, and is therefore God and man together, let him be anathema.
|
Anathema 2:
Kto nevyznáva, že z Boha Otca pochádzajúce Slovo bolo podľa osoby (kathe hypostasin, secundum subsistentiam) spojené s telom a že Kristus vedno s vlastným telom je jeden, totiž ten istý
Boh a človek spolu, nech je anathemovaný.
|
|
Ανάθεμα Γ´
Εἴ τις ἐπὶ τοῦ ἑνὸς Χριστοῦ διαιρεῖ τὰς ὑποστάσεις μετὰ τὴν ἕνωσιν, μόνηι συνάπτων αὐτὰς συναφείαι τῆι κατὰ τὴν ἀξίαν ἢ γοῦν αὐθεντίαν ἢ δυναστείαν καὶ οὐχὶ δὴ μᾶλλον συνόδωι τῆι καθ' ἕνωσιν φυσικήν, ἀνάθεμα ἔστω.
|
Anathema 3:
If anyone divides in the one Christ the hypostases after the union, joining them only by a conjunction of dignity or authority or power, and not rather by a coming together in a union by nature, let him be anathema.
|
Anathema 3:
Kto v jednom Kristovi po uskutočnenom spojení rozdeľuje subsistencie, a to tak, že ich robí jedným iba skrze nejaké vonkajšie spojenie podľa hodnosti alebo autority, alebo moci, a nie skôr skrze zlúčenie, ktoré vzniká prirodzeným zjednotením, nech je anathemovaný.
|
|
Ανάθεμα Δ´
Εἴ τις προσώποις δυσὶν ἢ γοῦν ὑποστάσεσιν τάς τε ἐν τοῖς εὐαγγελικοῖς καὶ ἀποστολικοῖς συγγράμμασι διανέμει φωνὰς ἢ ἐπὶ Χριστῶι παρὰ τῶν ἁγίων λεγομένας ἢ παρ' αὐτοῦ περὶ ἑαυτοῦ καὶ τὰς μὲν ὡς ἀνθρώπωι παρὰ τὸν ἐκ θεοῦ λόγον ἰδικῶς νοουμένωι προσάπτει, τὰς δὲ ὡς θεοπρεπεῖς μόνωι τῶι ἐκ θεοῦ πατρὸς λόγωι, ἀνάθεμα ἔστω.
|
Anathema 4:
If anyone distributes between the two persons or hypostases the expressions used either in the gospels or in the apostolic writings, whether they are used by the holy writers of Christ or by him about himself, and ascribes some to him as to a man, thought of separately from the Word from God, and others, as befitting God, to him as to the Word from God the Father, let him be anathema.
|
Anathema 4:
Kto pripisuje slová, ktoré sa nachádzajú v evanjeliových alebo apoštolských spisoch, alebo to, čo povedali svätí o Kristovi, alebo ktoré on sám o sebe povedal, dvom osobám čiže hypostázam a niektoré pripisuje človekovi, chápanému akoby vedľa Slova pochádzajúceho z Boha, iné zas akoby dôstojné Boha len Slovu pochádzajúcemu z Boha Otca, nech je anathemovaný.
|
|
Ανάθεμα Ε´
Εἴ τις τολμᾶι λέγειν θεοφόρον ἄνθρωπον τὸν Χριστὸν καὶ οὐχὶ δὴ μᾶλλον θεὸν εἶναι κατὰ ἀλήθειαν ὡς υἱὸν ἕνα καὶ φύσει, καθὸ γέγονε σὰρξ ὁ λόγος καὶ κεκοινώνηκε παραπλησίως ἡμῖν αἵματος καὶ σαρκός, ἀνάθεμα ἔστω.
|
Anathema 5:
If anyone dares to say that Christ was a God-bearing man and not rather God in truth, being by nature one Son, even as “the Word became flesh”, and is made partaker of blood and flesh precisely like us, let him be anathema.
|
Anathema 5:
Kto sa odváži povedať, že Kristus je človek, nosiaci v sebe Boha, a nevyznáva skôr, že on je naozaj jediný a prirodzený Syn Boží, pretože Slovo sa stalo telom, a takisto ako aj my máme účasť na krvi a mäse, nech je anathemovaný.
|
|
Ανάθεμα ΣΤ´
Εἴ τις λέγει θεὸν ἢ δεσπότην εἶναι τοῦ Χριστοῦ τὸν ἐκ θεοῦ πατρὸς λόγον καὶ οὐχὶ δὴ μᾶλλον τὸν αὐτὸν ὁμολογεῖ θεόν τε ὁμοῦ καὶ ἄνθρωπον, ὡς γεγονότος σαρκὸς τοῦ λόγου κατὰ τὰς γραφάς, ἀνάθεμα ἔστω.
|
Anathema 6:
If anyone says that the Word from God the Father was the God or master of Christ, and does not rather confess the same both God and man, the Word having become flesh, according to the scriptures, let him be anathema.
|
Anathema 6:
Kto tvrdí, že z Boha Otca pochádzajúce Slovo je Boh alebo Pán nad Kristom, a nevyznáva o Kristovi skôr, že je súčasne Boh a človek, pretože Slovo sa stalo telom podľa Píšem, nech je anathemovaný.
|
|
Ανάθεμα Ζ´
Εἴ τίς φησιν ὡς ἄνθρωπον ἐνηργῆσθαι παρὰ τοῦ θεοῦ λόγου τὸν Ἰησοῦν καὶ τὴν τοῦ μονογενοῦς εὐδοξίαν περιῆφθαι ὡς ἑτέρωι παρ' αὐτὸν ὑπάρχοντι, ἀνάθεμα ἔστω.
|
Anathema 7:
If anyone says that as man Jesus was activated by the Word of God and was clothed with the glory of the Only-begotten, as a being separate from him, let him be anathema.
|
Anathema 7:
Kto tvrdí, že človek Ježiš Kristus dostal silu na účinkovanie od Boha Slova, a hodnosť a česť Jednorodeného patrí vlastne niekomu mimo neho jestvujúcemu, nech je anathemovaný.
|
|
Ανάθεμα Η´
Εἴ τις τολμᾶι λέγειν τὸν ἀναληφθέντα ἄνθρωπον συμπροσκυνεῖσθαι δεῖν τῶι θεῶι λόγωι καὶ συνδοξάζεσθαι καὶ συγχρηματίζειν θεὸν ὡς ἕτερον ἑτέρωι žτὸ γὰρ ˉσˉυˉν ἀεὶ προστιθέμενον τοῦτο νοεῖν ἀναγκάσειŸ καὶ οὐχὶ δὴ μᾶλλον μιᾶι προσκυνήσει τιμᾶι τὸν Ἐμμανουὴλ καὶ μίαν αὐτῶι τὴν δοξολογίαν ἀνάπτει, καθὸ γέγονε σὰρξ ὁ λόγος, ἀνάθεμα ἔστω.
|
Anathema 8:
If anyone dares to say that the man who was assumed ought to be worshipped and glorified together with the divine Word and be called God along with him, while being separate from him, (for the addition of “with” must always compel us to think in this way), and will not rather worship Emmanuel with one veneration and send up to him one doxology, even as “the Word became flesh”, let him be anathema.
|
Anathema 8:
Kto sa odváži tvrdiť, že prijatý človek sa musí s Bohom Slovom spoluuctievať, spoluoslavovať a spolunazývať Bohom, ako ktosi s niekým iným (veď stále pridávané slovo „spolu" núti tak myslieť) a neuctieva si skôr jednou poklonou Emanuela a neoslavuje ho jednou chválou, pretože Slovo sa stalo telom, nech je anathemovaný.
|
|
Ανάθεμα Θ´
Εἴ τίς φησιν τὸν ἕνα κύριον Ἰησοῦν Χριστὸν δεδοξάσθαι παρὰ τοῦ πνεύματος, ὡς ἀλλοτρίαι δυνάμει τῆι δι' αὐτοῦ χρώμενον καὶ παρ' αὐτοῦ λαβόντα τὸ ἐνεργεῖν δύνασθαι κατὰ πνευμάτων ἀκαθάρτων καὶ τὸ πληροῦν εἰς ἀνθρώπους τὰς θεοσημείας, καὶ οὐχὶ δὴ μᾶλλον ἴδιον αὐτοῦ τὸ πνεῦμά φησιν, δι' οὗ καὶ ἐνήργηκε τὰς θεοσημείας, ἀνάθεμα ἔστω.
|
Anathema 9:
If anyone says that the one Lord Jesus Christ was glorified by the Spirit, as making use of an alien power that worked through him and as having received from him the power to master unclean spirits and to work divine wonders among people, and does not rather say that it was his own proper Spirit through whom he worked the divine wonders, let him be anathema.
|
Anathema 9:
Kto tvrdí, že jeden Pán Ježiš Kristus je Svätým Duchom oslávený ako niekto, kto používa cudziu, od Ducha danú silu, a že od Ducha dostal moc pôsobiť proti nečistým duchom a schopnosť vykonávať medzi ľuďmi Božie znamenia, a kto skôr nevyznáva, že to bol jeho vlastný Duch, skrze ktorého vykonával aj Božie znamenia, nech je anathemovaný.
|
|
Ανάθεμα Ι´
Ἀρχιερέα καὶ ἀπόστολον τῆς ὁμολογίας ἡμῶν γεγενῆσθαι Χριστὸν ἡ θεία λέγει γραφή, προσκεκόμικε δὲ ὑπὲρ ἡμῶν ἑαυτὸν εἰς ὀσμὴν εὐωδίας τῶι θεῶι καὶ πατρί. εἴ τις τοίνυν ἀρχιερέα καὶ ἀπόστολον ἡμῶν γεγενῆσθαί φησιν οὐκ αὐτὸν τὸν ἐκ θεοῦ λόγον, ὅτε γέγονε σὰρξ καὶ καθ' ἡμᾶς ἄνθρωπος, ἀλλ' ὡς ἕτερον παρ' αὐτὸν ἰδικῶς ἄνθρωπον ἐκ γυναικός, ἢ εἴ τις λέγει καὶ ὑπὲρ ἑαυτοῦ προσενεγκεῖν αὐτὸν τὴν προσφορὰν καὶ οὐχὶ δὴ μᾶλλον ὑπὲρ μόνων ἡμῶν žοὐ γὰρ ἂν ἐδεήθη προσφορᾶς ὁ μὴ εἰδὼς ἁμαρτίανŸ, ἀνάθεμα ἔστω.
|
Anathema 10:
The divine scripture says Christ became “the high priest and apostle of our confession”; he offered himself to God the Father in an odor of sweetness for our sake. If anyone, therefore, says that it was not the very Word from God who became our high priest and apostle, when he became flesh and a man like us, but as it were another who was separate from him, in particular a man from a woman, or if anyone says that he offered the sacrifice also for himself and not rather for us alone (for he who knew no sin needed no offering), let him be anathema.
|
Anathema 10:
Kristus sa stal „Apoštolom a Veľkňazom nášho vyznania", hovorí Sväté písmo; obetoval aj seba samého Bohu a Otcovi ako obetu ľúbeznej vône. Kto teda hovorí, že naším Veľkňazom a Apoštolom nie je Slovo pochádzajúce z Boha, keď sa stalo telom a človekom ako my, ale niekto iný, popri ňom osve jestvujúci, zo ženy narodený človek; alebo kto tvrdí, že priniesol svoju obetu aj za seba samého a nie skôr len za nás (veď ani nepotreboval obetu, lebo nepoznal hriech), nech je anathemovaný.
|
|
Ανάθεμα ΙΑ´
Εἴ τις οὐχ ὁμολογεῖ τὴν τοῦ κυρίου σάρκα ζωοποιὸν εἶναι καὶ ἰδίαν αὐτοῦ τοῦ ἐκ θεοῦ πατρὸς λόγου, ἀλλ' ὡς ἑτέρου τινὸς παρ' αὐτὸν συνημμένου μὲν αὐτῶι κατὰ τὴν ἀξίαν ἢ γοῦν ὡς μόνην θείαν ἐνοίκησιν ἐσχηκότος, καὶ οὐχὶ δὴ μᾶλλον ζωοποιόν, ὡς ἔφημεν, ὅτι γέγονεν ἰδία τοῦ λόγου τοῦ τὰ πάντα ζωογονεῖν ἰσχύοντος, ἀνάθεμα ἔστω.
|
Anathema 11:
If anyone does not confess that the flesh of the Lord is life-giving and belongs to the Word from God the Father, but maintains that it belongs to another besides him, united with him in dignity or as enjoying a mere divine indwelling, and is not rather life-giving, as we said, since it became the flesh belonging to the Word who has power to bring all things to life, let him be anathema.
|
Anathema 11:
Kto nevyznáva, že telo Pánovo je životodarné a že ono je vlastným telom Slova pochádzajúceho z Boha, ale tvrdí, že je to telo niekoho iného mimo neho, spojené síce s ním z hľadiska hodnosti, alebo akoby bolo len príbytkom Boha, a nie skôr, že je ono životodarné (ako hovoríme), pretože sa stalo vlastným telom Slova, ktoré je schopné všetko oživovať, nech je anathemovaný.
|
|
Ανάθεμα ΙΒ´
Εἴ τις οὐχ ὁμολογεῖ τὸν τοῦ θεοῦ λόγον παθόντα σαρκὶ καὶ ἐσταυρωμένον σαρκὶ καὶ θανάτου γευσάμενον σαρκὶ γεγονότα τε πρωτότοκον ἐκ τῶν νεκρῶν, καθὸ ζωή τέ ἐστι καὶ ζωοποιὸς ὡς θεός, ἀνάθεμα ἔστω.
|
Anathema 12:
If anyone does not confess that the Word of God suffered in the flesh and was crucified in the flesh and tasted death in the flesh and became the first born of the dead, although as God he is life and life-giving, let him be anathema.
|
Anathema 12:
Kto nevyznáva, že Slovo Božie trpelo v tele a v tele bolo ukrižované a v tele okúsilo smrť a stalo sa prvorodeným z mŕtvych, pretože ono ako Boh je Život a Darca života, nech je anathemovaný.
|
|
|
| |
| | |