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CHAPTER 43 Novatus, his Manner of Life and his Heresy AFTER this, Novatus, a presbyter of the church at Rome, being lifted up with arrogance against these persons, as if there was no longer for them a hope of salvation, not even if they should do all things pertaining to a genuine and pure conversion, became leader of the heresy of those who, in the pride of their imagination, call themselves Cathari. Thereupon a very large synod assembled at Rome, of bishops in number sixty, and a great many more presbyters and deacons; while the pastors of the remaining provinces deliberated in their places privately concerning what ought to be done. A decree was confirmed by all, that Novatus and those who joined with him, and those who adopted his brother-hating and inhuman opinion, should be considered by the church as strangers; but that they should heal such of the brethren as had fallen into misfortune, and should minister to them with the medicines of repentance.
There have reached us epistles of Cornelius 3, bishop of Rome, to Fabius, of the church at Antioch, which show what was done at the synod at Rome, and what seemed best to all those in Italy and Africa and the regions thereabout. Also other epistles, written in the
Latin language, of Cyprian and those with him in Africa, which show that they agreed as to the necessity of succoring those who had been tempted, and of cutting off from the Catholic Church the leader of the heresy and all that joined with him. Another epistle of
Cornelius, concerning the resolutions of the synod, is attached to these; and yet others, on the conduct of Novatus, from which it is proper for us to make selections, that any one who sees this work may know about him. Cornelius informs Fabius what sort of a man
Novatus was, in the following words:
"But that you may know that a long time ago this remarkable man desired the episcopate, but kept this ambitious desire to himself and concealed it -- using as a cloak for his rebellion those confessors who had adhered to him from the beginning -- I desire to speak.
Maximus, one of our presbyters, and Urbanus, who twice gained the highest honor by confession, with Sidonius, and Celerinus, a man who by the grace of God most heroically endured all kinds of torture, and by the strength of his faith overcame the weakness of the flesh, and mightily conquered the adversary -- these men found him out and detected his craft and duplicity, his perjuries and falsehoods, his un-sociability and cruel friendship. And they returned to the holy church and proclaimed in the presence of many, both bishops and presbyters and a large number of the laity, all his craft and wickedness, which for a long time he had concealed. And this they did with lamentations land repentance, because through the persuasions of the crafty and malicious beast they had left the church for the time." A little farther on he says:
"How remarkable, beloved brother, the change and transformation which we have seen take place in him in a short time. For this most illustrious man, who bound himself with terrible oaths in nowise to seek the bishopric, suddenly appears a bishop as if thrown among us by some machine. For this dogmatist, this defender of the doctrine of the Church, attempting to grasp and seize the episcopate, which had not been given him from above, chose two of his companions who had given up their own salvation. And he sent them to a small and insignificant corner of Italy, that there by some counterfeit argument he might deceive three bishops, who were rustic and very simple men. And they asserted positively and strongly that it was necessary that they should come quickly to Rome, in order that all the dissension which had arisen there might be appeased through their mediation, jointly with other bishops. When they had come, being, as we have stated, very simple in the craft and artifice of the wicked, they were shut up with certain selected men like himself. And by the tenth hour, when they had become drunk and sick, he compelled them by force to confer on him the episcopate through a counterfeit and vain imposition of hands. Because it had not come to him, he avenged himself by craft and treachery. One of these bishops shortly after came back to the church, lamenting and confessing his transgression. And we communed with him as with a layman, all the people present interceding for him. And we ordained successors of the other bishops, and sent them to the places where they were. This avenger of the Gospel then did not know that there should be one bishop in a catholic church; yet he was not ignorant that in it there were forty-six presbyters, seven deacons, seven sub-deacons, forty-two acolyths, fifty-two exorcists, readers, and janitors, and over fifteen hundred widows and persons in distress, all of whom the grace and kindness of the Master nourish. But not even this great multitude, so necessary in the church, nor those who, through God's providence, were rich and full, together with the very many, even innumerable people, could turn him from such desperation and presumption and recall him to the Church." Again, farther on, he adds these words:
"Permit us to say further: On account of what works or conduct had he the assurance to contend for the episcopate? Was it that he had been brought up in the Church from the beginning, and had endured many conflicts in her behalf, and had passed through many and great dangers for religion? Truly this is not the fact. But Satan, who entered and dwelt in him for a long time, became the occasion of his believing. Being delivered by the exorcists, he fell into a severe sickness; and as he seemed about to die, he received baptism by affusion, on the bed where he lay; if indeed we can say that such a one did receive it. And when he was healed of his sickness he did not receive the other things which it is necessary to have according to the canon of the Church, even the being sealed by the bishop. And as he did not receive this, how could he receive the Holy Spirit?" Shortly after he says again:
"In the time of persecution, through cowardice and love of life, he denied that he was a presbyter. For when he was requested and en-treated by the deacons to come out of the chamber in which he had imprisoned himself and give aid to the brethren as far as was lawful and possible for a presbyter to assist those of the brethren who were in danger and needed help, he paid so little respect to the entreaties of the deacons that he went away and departed in anger. For he said that he no longer desired to be a presbyter, as he was an admirer of another philosophy." Passing by a few things, he adds the following:
"For this illustrious man forsook the Church of God, in which, when he believed, he was judged worthy of the presbyterate through the favor of the bishop who ordained him to the presbyterial office. This had been resisted by all the clergy and many of the laity; because it was unlawful that one who had been affused on his bed on account of sickness as he had been should enter into any clerical office; but the bishop requested that he might be permitted to ordain this one only." He adds to these yet another, the worst of all the man's offenses, as follows:
"For when he has made the offerings, and distributed a part to each man, as he gives it he compels the wretched man to swear in place of the blessing. Holding his hands in both of his own, he will not release him until he has sworn in this manner :
Swear to me by the body and blood of our Lord Jesus Christ that you will never forsake me and turn to Cornelius.' And the unhappy man does not taste until he has called down imprecations on himself; and instead of saying Amen, as he takes the bread, he says, I will never return to Cornelius." Farther on he says again:
"But know that he has now been made bare and desolate; as the brethren leave him every day and return to the church. Moses also, the blessed martyr, who lately suffered among us a glorious and admirable martyrdom, while he was yet alive, beholding his boldness and folly, refused to commune with him and with the five presbyters who with him had separated themselves from the church."
At the close of his letter he gives a list of the bishops who had come to Rome and condemned the silliness of Novatus, with their names and the parish over which each of them presided. He mentions also those who did not come to Rome, but who expressed by letters their agreement with the vote of these bishops, giving their names and the cities from which they severally sent them. Cornelius wrote these things to Fabius, bishop of Antioch.
suddenly appears a bishop as if thrown among us by some machine.
위 글 일부 인용.
이용섭(06-03-17 13:51 )
This avenger of the Gospel then did not know that there should be one bishop in a catholic church
위 글 일부 인용.
이용섭(06-03-17 13:56 )
One of these bishops shortly after came back to the church, lamenting and confessing his transgression. And we communed with him as with a layman, all the people present interceding for him.
위 글 일부 인용.
이용섭(06-03-17 14:06 )
졸역 1 : (노바투스가) 마치 어떤 초자연의 힘에 의해 우리들 사이에 던져진 것 처럼 갑자기 하나의 주교로서 나타났다.
이용섭(06-03-17 14:13 )
졸역 2 : 그때 복음의 원수자(주, 사탄. 노바투스=노바토)는 하나의 보편 교회(주, 교구)에 한 사람의 주교만이 있어야만 한다는 것을 알지 못했다.
이용섭(06-03-17 14:37 )
졸역 3 : 이 주교들(주, 3명) 중의 한 명이 곧 자신의 죄악을 슬퍼하고 고백하면서, 교회로 돌아온 후에. 그리고 우리는 그를 한 사람의 평신도로 받아들였는데, 참석한 모든 백성(평신도)이 그를 중재했었기 때문이다.
이용섭(06-03-17 14:39 )
Cornelius=코르넬리오(우스)=당시(3세기 중엽) 로마의 주교
이용섭(06-03-17 14:50 )
여기서 배울 교훈 :
1. 당시 사이비 로마 주교를 배척하면서 로마 주교의 수위권이나 무류성을 내세우지 않았다. 즉 이러한 것들을 몰랐었다는 증거 이다.
2. 당시에는 한 교구에 한 사람의 주교만이 허용되었다. 그런데 작금 어떻게 되었는가 ?
3. 당시에는 주교라도 사이비 이단에 동조하는 등의 대죄에 빠지 면-회개했을지라도-평신도로 강등되었다.
이용섭(06-03-17 14:51 )
조정제님의 각성을 위해서...
이용섭(06-03-17 15:03 )
당시 로마 교회를 분열시킨 것은 노바투스와 마찬가지로 히폴리투스도 그러했다(약 30년 앞섬). 그러나 에우세비우스가 이 둘을 분명히 다르게 구별하고 차별화 하는 것에 유념해야만 한다.
이용섭(06-03-17 22:33 )
CHAPTER 45 An Epistle of Dionysius to Novatus BUT let us see how the same man addressed Novatus when he was disturbing the Roman brotherhood. As he pretended that some of the brethren were the occasion of his apostasy and schism, as if he had been forced by them to proceed as he had, observe the manner in which he writes to him:
"Dionysius to his brother Novatus, greeting. If, as thou sayest, thou hast been led on unwillingly, thou wilt prove this if thou retirest willingly. For it were better to suffer everything, rather than divide the Church of God. Even martyrdom for the sake of preventing division would not be less glorious than for refusing to worship idols. Nay, to me it seems greater. For in the one case a man suffers martyrdom for the sake of his own soul; in the other case in behalf of the entire Church. And now if thou canst persuade or induce the brethren to come to unanimity, thy righteousness will be greater than thine error, and this will not be counted, but that will be praised. But if thou canst not prevail with the disobedient, at least save thine own soul. I pray that thou mayst fare well, maintaining peace in the Lord."
This he wrote to Novatus.
이용섭(06-03-17 22:34 )
위 글 제6권 45장입니다.
이용섭(06-03-17 22:38 )
An Epistle of Dionysius to Novatus
노바투스에게 보낸 디오니시오(우스)의 서신 하나
이용섭(06-03-17 23:00 )
in the other case in behalf of the entire Church. And now if thou canst persuade or induce the brethren to come to unanimity, thy righteousness will be greater than thine error,
이용섭(06-03-17 23:10 )
졸역 : 다른 한편으로는 전체 교회를 위하여. 그리고 지금 당신이 형제들을 만장일치로써 돌아올 수 있도록 설득하거나 권유한다면, 당신의 의로움은 당신의 잘못(교회분열을 일으킨 죄) 보다 더 클 것이다.
이용섭(06-03-17 23:11 )
디오니시우스=당시 알렉산드리아 교구의 주교
이용섭(06-03-17 23:14 )
CHAPTER 46 Other Epistles of Dionysius HE wrote also an epistle to the brethren in Egypt on Repentance. In this he sets forth what seemed proper to him in regard to those who had fallen, and he describes the classes of transgressions. There is extant also a private letter on Repentance, which he wrote to Conon, bishop of the parish of Hermopolis, and another of an admonitory character, to his flock at Alexandria. Among them also is the one written to Origen on Martyrdom and to the brethren at Laodicea, of whom Thelymidres was bishop. He likewise sent one on Repentance to the brethren in Armenia, of whom Merozanes was bishop. Besides all these, he wrote to Cornelius of Rome, when he had received from him an epistle against Novatus. He states in this that he had been invited by Helenus, bishop of Tarsus, in Cilicia, and the others who were with him, Firmilianus, bishop in Cappadocia, and Theoctistus, of
Palestine, to meet them at the synod in Antioch, where some persons were endeavoring to establish the schism of Novatus. Besides this he writes that he had been informed that Fabius had fallen asleep, and that Demetrianus had been appointed his successor in the episcopate of Antioch. He writes also in these words concerning the bishop of Jerusalem: "For the blessed Alexander having been confined in prison, passed away happily." In addition to this there is extant also a certain other diaconal epistle of Dionysius, sent to those in Rome through Hippolytus. And he wrote another to them on Peace, and likewise on Repentance; and yet another to the confessors there who still held to the opinion of Novatus. He sent two more to the same persons after they had returned to the Church. And he communicated with many others by letters, which he has left behind him as a benefit in various ways to those who now diligently study his writings.
이용섭(06-03-17 23:15 )
위 글 제6권 46장입니다.
이용섭(06-03-17 23:27 )
In addition to this there is extant also a certain other diaconal epistle of Dionysius, sent to those in Rome through Hippolytus.
이용섭(06-03-17 23:32 )
졸역 : 이것에 더하여 히폴리투스를 통하여 로마에 있는 사람(성직자+신도)들에게 보낸진 또한 현존하는 어떤 다른 디오니시우스의 봉사적인 편지가 있다.
이용섭(06-03-17 23:36 )
즉 당시에 알렉산드리아 주교 디오니시우스의 서신 하나가 히폴리투스를 통하여 로마 교구에 전달되었다.
이용섭(06-03-17 23:39 )
당시에 히폴리투스가 열교자나 이단자로 취급받지 않았었다는 증거이다.
이용섭(06-03-17 23:53 )
그리고 위의 글에 의하면 이후에도 디오니시우스는 로마 교회에 영성이나 교리에 관한 서신들을 여러번 보냈다고 한다.
이용섭(06-03-17 23:55 )
또한 사이비 로마 주교 노바투스에 관한 언급도 여러번 나온다.
이용섭(06-03-18 16:43 )
명확하게 자기 말로 답변은 못하는 처지에 유식한 척하며 갑자기 왜 재세례자 노바티안 타령을 하지요?? 정일학운 재수반 나온 것 자랑하고자 영어를 베껴왔남??^^
이용섭 (06-03-18 16:32 )
위 글 조씨 글인디 노바티안 얘기가 나왔으니 밝혀둔다.
노바티안(Novatian=Novatianus)과 노바투스(Novatus)는 서로 다른 사람이다. 결론적으로 에우세비우스가 혼동하여 거꾸로 표기했다. 즉 소위 제2대 대립교황은 노바티아누스이다.
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