首先，以下是很有意思的觀念：
：所以基督和亞當的肉體才會相等
：基督道成肉身並不需要被造
基督和亞當的肉體才會【相等】+基督道成肉身並不需要被造
豈不是該等於：亞當的肉體不是被造嗎？
若亞當的肉體被造，基督的肉體不被造，他們的肉體怎麼可能【相等】呢？
若基督和亞當的肉體才會【相等】+亞當的肉體是被造的
豈不是該等於：基督的肉體不是被造嗎？
那麼，你的說法就被推翻了。
若是基督和亞當的肉體才會【相等】，只能有兩個結果：
1- 根據你的標準：“基督道成肉身並不需要被造”，那麼亞當的人性也成了非被造的，
滿足了《尼西亞信經》所謂‘是聖父所生，而非聖父所造，與聖父同性同體’的標準。（
這正是你的邏輯）這是不可能，也是違法聖經的結果。
2-根據大公教會的標準：“亞當的肉體是被造的”，那麼基督的肉體和亞當的肉體應該都
是被造的，否則沒法【相等】。
很明顯的，你的邏輯是有問題的。
看您動不動就祭出【捏斯托留】來批判正統基督論。我個人是蠻懷疑您是否【真的】讀過
他的東西。附件是捏斯托留寫給亞曆山大主機區利羅的第二封信。您若能指出他在那裏體
現出所謂的【捏斯托留主義異端】的思想，我會非常感激的。（我個人看不見任何類似‘
嗣子論’的痕跡。）
提醒您：現在的系統神學和教義史因為得到捏斯托留的著作原稿，已經為捏斯托留平反了
。所以，捏斯托留這四個字已經沒有以往的威力。希望您別用。。。。還是善意的提醒。
最後，或許您仍然‘不知道’：古代安提阿教會的神學傳統本身就是強調基督人性被造，
亞曆山大則強調基督非首造的神性；這就導致在基督論上，安提阿產生了一個叫做Lucian
的殉道者，他強調基督的被造人性到一個地步，開始否定基督非受造的神性。他有一個得
意門徒，名字叫做“亞流”。（我就不介紹他是誰了。）而傳統認為捏斯托留也是為了捍
衛基督為人到一個地步，把基督切割成兩個不同的位格，產生類似嗣子論的說法。（當然
，這不是捏斯托留的思想。根據愛任紐，反而是諾斯低主義的觀念。）所以，在您身上體
現出那種極端的亞曆山大學派的特色，蠻令人驚訝的！
=============================================
NESTORIUS OF CONSTANTINOPLE, SECOND EPISTLE TO CYRIL OF ALEXANDRIA
涅斯拖留致亞曆山大的區利羅的第二封信
WRITTEN BY NESTORIUS OF CONSTANTINOPLE
康士坦丁堡的涅斯托流著
Nestorius sends greeting in the Lord to the most religious and reverend
fellow-minister Cyril. I pass over the insults against us contained in your
extraordinary letter. They will, I think, be cured by my patience and by the
answer which events will offer in the course of time. On one matter, however,
I cannot be silent, as silence would in that case be very dangerous. On that
point, therefore avoiding longwindedness as far as I can, I shall attempt a
brief discussion and try to be as free as possible from repelling obscurity
and undigestible prolixity. I shall begin from the wise utterances of your
reverence, setting them down word for word. What then are the words in which
your remarkable teaching finds expression ?
涅斯托流在主裏問候最敬虔，和同為執事的區利羅。我忽視了在你那封極其突兀之信中對
我的侮辱。我認為，它們會被我的耐心，我持續不斷的回答所化解。不論如何，我無法對
於其中的一件事情保持緘默。因為緘默會是的事態變得更為嚴峻。關於那點，我會儘量避
免喋喋不休，我也會嘗試簡要的討論，並盡力避免任何的誤解，或無法讓人接受的廢話。
我會以你智慧的話開始，一個字一個字的再寫出來。然後看看你令人印象深刻的教訓是怎
麼說的？
"The holy and great synod states that the only begotten Son, begotten of God
the Father according to nature, true God from true God, the light from the
light, the one through whom the Father made all things, came down, became
incarnate, became man, suffered, rose."
神聖和偉大的大會宣告，神的獨生子，根據其本質是從神生的，從真神而來的真神，從光
而來的光，父借由祂造了萬有，祂也來到我們中間，道成肉身，成為人，受苦，並復活。
These are the words of your reverence and you may recognise them. Now listen
to what we say, which takes the form of a brotherly exhortation to piety of
the type of which the great apostle Paul gave an example in addressing his
beloved Timothy: "Attend to the public reading of scripture, to preaching, to
teaching. For by so doing you will save both yourself and your hearers". Tell
me, what does "attend" mean? By reading in a superficial way the tradition of
those holy men (you were guilty of a pardonable ignorance), you concluded
that they said that the Word who is coeternal with the Father was passible.
Please look more closely at their language and you will find out that that
divine choir of fathers never said that the consubstantial godhead was
capable of suffering, or that the whole being that was coeternal with the
Father was recently born, or that it rose again, seeing that it had itself
been the cause of resurrection of the destroyed temple. If you apply my words
as fraternal medicine, I shall set the words of the holy fathers before you
and shall free them from the slander against them and through them against
the holy scriptures.
這些是你值得尊敬的原話，你也應該認得它們。請以弟兄敬虔的互相勸解之方式，聆聽我
們將講說的，就是偉大的使徒保羅給他所愛的提摩太所立的榜樣：“出席公開的讀經（聚
集），要傳道，要較大。因為，這樣做能夠拯救你自己，和你的聽眾”。告訴我，這裏的
‘出席’是什麼意思？借由根據那些聖人（你因著這個可以原諒的無知而顯得有罪）膚淺
的傳統念聖經，你結論並認為他們說那位與父同為永遠的道是有感情的。請仔細的檢視他
們的用語，你必然會發現教父們的神聖唱詩班絕不會宣稱那個（與父）同質的神格（the
consubstantial godhead）會受苦，也不會宣稱那位完全與父同為永遠（coeternal）者
是最近才出生的，或祂再次復活，乃是看見它（神格）自己就是那個被拆毀之聖殿復活的
原因。若你願意把我的話當作弟兄間的良藥，我就能夠把聖教父們的話擺在你的面前，免
得他們被譭謗，並借由那些譭謗來反對聖經。
"I believe", they say, "also in our Lord Jesus Christ, his only begotten
Son". See how they first lay as foundations "Lord" and "Jesus" and "Christ"
and "only begotten" and "Son", the names which belong jointly to the divinity
and humanity. Then they build on that foundation the tradition of the
incarnation and resurrection and passion. In this way, by prefixing the names
which are common to each nature, they intend to avoid separating expressions
applicable to sonship and lordship and at the same time escape the danger of
destroying the distinctive character of the natures by absorbing them into
the one title of "Son". In this Paul was their teacher who, when he remembers
the divine becoming man and then wishes to introduce the suffering, first
mentions "Christ", which, as I have just said, is the common name of both
natures and then adds an expression which is appropriate to both of the
natures. For what does he say? "Have this mind among yourselves, which is
yours in Christ Jesus who though he was in the form of God, did not count
equality with God a thing to be grasped", and so on until, "he became
obedient unto death, even death on a cross". For when he was about to mention
the death, to prevent anyone supposing that God the Word suffered, he says
"Christ", which is a title that expresses in one person both the impassible
and the passible natures, in order that Christ might be called without
impropriety both impassible and passible impassible in godhead, passible in
the nature of his body.
他們說，“我也相信在我們的的主耶穌基督裏，祂的獨生子。”請看他們如何先以‘主’
和‘耶穌’和‘基督’和‘獨生’和‘子’打下根基，這些稱號屬於那聯為一體的神性和
人性。然後他們在這個基礎上建立了道成肉身，復活和受苦的傳統。這樣加上這麼多與各
性質共有的名稱，他們想要避免將子（sonship）和主（lordship）分開來講。在同時，
又要避免將兩個性質吸收入“子”的稱號內，而摧毀了兩性的不同特徵。在這裏面，保羅
也是他們的老師，當他想起神成為人，然後想要介紹祂的受苦，就先提“基督”，就是我
剛剛說過的，是兩性質共有的名稱，然後在加上符合兩性質的描述。他說的是什麼？“你
們要有這樣的想法，就是你們在基督耶穌裏的想法，他本有神的形像，不以自己與神同等
為強奪的”，一直說到，“存心順服，以至於死，且死在十字架上。”因為當他要描述受
死的時候，為了避免任何人認為道神受苦，他說“基督”，就是用來描述那在一個位格中
無痛苦和有痛苦之雙重本性的稱號，好叫基督不會被錯誤的稱作，在神格中同時是無痛苦
，又是有痛苦的無痛苦，和在祂身體的性質中有痛苦的。
I could say much on this subject and first of all that those holy fathers,
when they discuss the economy, speak not of the generation but of the Son
becoming man. But I recall the promise of brevity that I made at the
beginning and that both restrains my discourse and moves me on to the second
subject of your reverence. In that I applaud your division of natures into
manhood and godhead and their conjunction in one person. I also applaud your
statement that God the Word needed no second generation from a woman, and
your confession that the godhead is incapable of suffering. Such statements
are truly orthodox and equally opposed to the evil opinions of all heretics
about the Lord's natures. If the remainder was an attempt to introduce some
hidden and incomprehensible wisdom to the ears of the readers, it is for your
sharpness to decide. In my view these subsequent views seemed to subvert what
came first. They suggested that he who had at the beginning been proclaimed
as impassible and incapable of a second generation had somehow become capable
of suffering and freshly created, as though what belonged to God the Word by
nature had been destroyed by his conjunction with his temple or as though
people considered it not enough that the sinless temple, which is inseparable
from the divine nature, should have endured birth and death for sinners, or
finally as though the Lord's voice was not deserving of credence when it
cried out to the Jews: "Destroy this temple and in three days I will raise it
up. He did not say, "Destroy my godhead and in three days it will be raised
up."
在這個題目上，我能夠先指出，所有那些聖教父在研討經綸的時候，並不在講論出生，而
是子的成為人。但是我記得我一開始就做出的大膽，限制我的論點，並把我引向第二個你
提到的題目之承諾。在其中我非常贊同你把（基督的）本性分為人性和神性，和它們在一
個位格中的聯合。我也非常贊同你所說的，道神不需要從女人取得第二個出生，以及你承
認的，神格無法受苦。那樣的聲明乃是真正正統的，也能夠對抗針對主之雙重本性的所有
異端。若剩
下的人想要將任何隱藏和無法理解的智慧引入聽眾的耳朵，您的敏銳立刻就能夠察覺。從
我的教導，接下來的這些觀點，看起來可能會挑戰前述的觀點。它們建議，那位在太初就
被宣告為無感覺和不能再次出生的那位，以某種方式成為能夠受苦，並在肉身被造的，而
性質屬於道神的因著祂與祂的殿的聯合被摧毀，或有人認為這對於那個無罪的殿仍然是不
夠的，或至終，使得主的聲音在向猶太人呼喊：“你們拆毀這殿，我要在三日內把它重建
起來”，而不
是“摧毀我的神格，我要在三日內把它重建起來”的時候，顯得毫無分量。
Again I should like to expand on this but am restrained by the memory of my
promise. I must speak therefore but with brevity. Holy scripture, wherever it
recalls the Lord's economy, speaks of the birth and suffering not of the
godhead but of the humanity of Christ, so that the holy virgin is more
accurately termed mother of Christ than mother of God. Hear these words that
the gospels proclaim: "The book of the generation of Jesus Christ, son of
David, son of Abraham." It is clear that God the Word was not the son of
David. Listen to another witness if you will: "Jacob begat Joseph, the
husband of Mary, of whom was born Jesus, who is called the Christ. " Consider
a further piece of evidence: "Now the birth of Jesus Christ took place in
this way. When his mother Mary had been betrothed to Joseph, she was found to
be with child of the holy Spirit." But who would ever consider that the
godhead of the only begotten was a creature of the Spirit? Why do we need to
mention: "the mother of Jesus was there"? And again what of: "with Mary the
mother of Jesus"; or "that which is conceived in her is of the holy Spirit";
and "Take the child and his mother and flee to Egypt"; and "concerning his
Son, who was born of the seed of David according to the flesh"? Again,
scripture says when speaking of his passion: "God sending his own Son in the
likeness of sinful flesh and for sin, he condemned sin in the flesh"; and
again "Christ died for our sins" and "Christ having suffered in the flesh";
and "This is", not "my godhead", but "my body, broken for you".
我要在對我的應許的記憶之限制下，再跟您展開這個題目。我必須放膽訴說。當聖經提到
主的經綸的時候，它提及並不是其神格出生和受苦，而是基督的人性，好叫聖童女能夠正
正確的被稱為基督的母親，而不是神的母親。請聽這些福音書所宣告的話：“耶穌基督的
家譜，大衛的子孫，亞伯拉罕的後裔。”非常清楚的，道神並不是大衛的自殺。若你願意
，請聽另一處見證：“雅各生約瑟，馬裏亞的丈夫，耶穌，又成為基督的那位，從她而生
。”我們在思考另一個證據：“耶穌基督降生的事記在下面：他母親馬利亞已經許配了約
瑟，還沒有迎娶，馬利亞就從聖靈懷了孕。”誰能夠把獨生子的神格當作聖靈的創造物呢
？為什麼我們非得說：“耶穌的母親在那裏”？又，什麼是：“馬裏亞耶穌的母親；”或
“從聖靈懷了孕；”以及，“帶著嬰兒和他的母親逃到埃及去；”和，“論到祂的兒子，
根據肉身乃是從大衛的後裔生的”？聖經在論到他的受苦時又說：“神為了罪的緣故，在
罪之肉體的樣式中差了祂自己的兒子，祂在肉體中定罪了罪；”還說，“基督為我們的罪
行而死”和“基督在肉體中受苦；”還有，“這，”不是“我的神格，”而是“我的身體
，為你們裂開。”
Ten thousand other expressions witness to the human race that they should not
think that it was the godhead of the Son that was recently killed but the
flesh which was joined to the nature of the godhead. (Hence also Christ calls
himself the lord and son of David: " 'What do you think of the Christ ? Whose
son is he ?' They said to him, 'The son of David.' Jesus answered and said to
them, 'How is it then that David inspired by the Spirit, calls him Lord,
saying, "The Lord said to my Lord, sit at my right hand"?'". He said this as
being indeed son of David according to the flesh, but his Lord according to
his godhead.) The body therefore is the temple of the deity of the Son, a
temple which is united to it in a high and divine conjunction, so that the
divine nature accepts what belongs to the body as its own. Such a confession
is noble and worthy of the gospel traditions. But to use the expression
"accept as its own" as a way of diminishing the properties of the conjoined
flesh, birth, suffering and entombment, is a mark of those whose minds are
led astray, my brother, by Greek thinking or are sick with the lunacy of
Apollinarius and Arius or the other heresies or rather something more serious
than these. For it is necessary for such as are attracted by the name
"propriety" to make God the Word share, because of this same propriety, in
being fed on milk, in gradual growth, in terror at the time of his passion
and in need of angelical assistance. I make no mention of circumcision and
sacrifice and sweat and hunger, which all belong to the flesh and are
adorable as having taken place for our sake. But it would be false to apply
such ideas to the deity and would involve us in just accusation because of
our calumny.
上萬的類似經文都向人類見證，它們並不認為子的神格在近日被殺，而是那個與神格本性
聯合的肉身被殺。（故此基督也稱自己為主和大衛的子孫：“你們認為基督是誰？祂是誰
的兒子？”他們告訴祂，“大衛的兒子。”耶穌回答說，“那麼大衛被聖靈感動，為什麼
稱祂為主，說‘主告訴我的主，坐在我的右手邊？’”他這樣說那是因為根據肉身，祂乃
是大衛的子孫，根據祂的神格，祂乃是他的主。）故此身體乃是子之神格的殿宇，耶穌在
一個崇高和神聖的聯合中與它（子的神格）聯合為一，好叫神學接受了屬於身體的一切，
並把它當作自己的（身體）。這樣的信仰是高貴並符合福音的傳統。但是使用‘把它當作
自己的（accept as its own）’這樣的說，作為減損被聯合的肉身，出生，受苦和埋葬
，乃是那些心思錯亂之人的標記，我的弟兄，這乃是因著希臘人的思維，或被亞波裏拿流
及亞流，或其他異端的蠢笨所感染，或根本就是更為嚴重的病症。那些被‘屬性’這個詞
所吸引的人，都認為必須用這個詞，因為這個屬性在我們的成長中借由（話）奶喂給我們
，並在他受苦需要天使的幫助之恐怖的時候，道神才能夠被分享。我不必再提及（以自己
為）獻祭和流汗、饑餓等屬於肉身並因為了我們的緣故取了那個位置等等的例子。但是，
把這樣的觀點用在神性上，和因著只為著控告我們而針對我們的譭謗上，都是虛假錯誤的
。
These are the traditions of the holy fathers. These are the precepts of the
holy scriptures. In this way does someone write in a godly way about the
divine mercy and power, "Practise these duties, devote yourself to them, so
that all may see your progress. This is what Paul says to all. The care you
take in labouring for those who have been scandalised is well taken and we
are grateful to you both for the thought you devote to things divine and for
the concern you have even for those who live here. But you should realise
that you have been misled either by some here who have been deposed by the
holy synod for Manichaeism or by clergy of your own persuasion. In fact the
church daily progresses here and through the grace of Christ there is such an
increase among the people that those who behold it cry out with the words of
the prophet, "The earth will be filled with the knowledge of the Lord as the
water covers the sea". As for our sovereigns, they are in great joy as the
light of doctrine is spread abroad and, to be brief, because of the state of
all the heresies that fight against God and of the orthodoxy of the church,
one might find that verse fulfilled "The house of Saul grew weaker and weaker
and the house of David grew stronger and stronger".
這乃是聖教父們的傳統。耶穌聖經的戒律。這樣人才會以聖潔的方式撰寫神的恩典和能力
，“要盡那些責任，全身投入與其中，叫你們可以看見你們的長進。”這是保羅對眾人所
說的話。你為了拯救那些被譭謗中傷的努力是被眾人所贊許的，我們也為著你花在這些神
聖事物上的心思和你為了那些住在此處之人的顧慮感謝你。但是，你必須瞭解，你乃是別
某些因為摩尼教主義的緣故，被教會驅逐的人，或你自己所說服的神職人員所誤導。事實
上，這裏每日的教會活動，借由基督的恩典，在人群中顯現出喜人的增長，讓人看見了就
會用先知的話，喊出，“全地都會被對主的認識所充滿，就像水充滿了海洋一樣。”對於
我們的治理，他們都是非常的喜樂，就像光明的教義散射到外邦，簡單的說，因著所有抵
擋神之異端的勢態，和教會的正統性，“掃羅的家越來越衰微，大衛的家越來越堅強！”
This is our advice from a brother to a brother. "If anyone is disposed to be
contentious", Paul will cry out through us to such a one, "we recognize no
other practice, neither do the churches of God". I and those with me greet
all the brotherhood with you in Christ. May you remain strong and continue
praying for us, most honoured and reverent lord.
這是我們以弟兄對弟兄的建議，“若有人因好爭論而被驅逐，”保羅會借由我們喊出，“
我們不知道有別的實行，神的眾教會也不知道。”我和那些與我在一起的，在基督中問候
您，我們的弟兄。希望你剛強，並不斷的為我們禱告，我們最尊貴和敬虔的主。